DN2 – Samaññaphala Sutta – The Fruits of the Ascetic Life – 長部二 沙門果經
DN2 – Samaññaphala Sutta – The Fruits of Recluseship – 長部二 沙門果經
Pāli – 巴利文
Source – 原文
English – 英文
Bhikkhu Sujato translation –
蘇加多比丘 譯
中文
莊春江 譯
中文
蕭式球 譯
(2022-11-04 版本)
1.
Evaṃ me sutaṃ. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komāra bhaccassa ambavane mahatā bhik khu saṅ ghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi.
So I have heard. This sutta with its commentary was translated by Bhikkhu Bodhi in his The Fruits of Recluseship.At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of 1,250 mendicants.
我聽到這樣：有一次，世尊與一千二百五十位比丘的大比丘僧團一起住在王舍城養子耆婆的芒果園中。
這是我所聽見的：有一次，世尊和一千二百五十人的比丘僧團一起，住在王舍城童子醫王耆婆1的芒果園。
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājā macca pari vuto upari pāsāda va ragato nisinno hoti.
Now, at that time it was the sabbath—the Komudī full moon on the fifteenth day of the fourth month—and King Ajātasattu of Magadha, son of the princess of Videha, was sitting upstairs in the royal longhouse surrounded by his ministers.
當時，在那第四個月的迦刺底迦月滿月日，十五布薩日的滿月夜晚，摩揭陀國阿闍世王韋提希子被大臣們圍繞著，到最高樓上坐下。
這時候是雨季第四個月的布薩日月圓之夜，摩揭陀王阿闍世。韋提希子和大臣一起坐在王宮的頂層。
Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi:
Then Ajātasattu of Magadha, son of the princess of Videha, expressed this heartfelt sentiment,
那時，摩揭陀國阿闍世王韋提希子在布薩日自說優陀那：
阿闍世王在布薩日有感而發，說出感興語：
“ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti.
“Oh, sirs, this moonlit night is so very delightful, so beautiful, so glorious, so lovely, so striking.
「先生！明月的夜晚確實是愉快的，先生！明月的夜晚確實是殊妙的，先生！明月的夜晚確實是好看的，先生！明月的夜晚確實是清淨的，先生！明月的夜晚確實是祥瑞的，
「這個月夜真是怡人，真是美麗，真是好看，使人心生歡喜！
Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā”ti?
Now, what ascetic or brahmin might I pay homage to today, paying homage to whom my mind might find peace?”
現在，我們應該訪問哪位沙門、婆羅門，當親近他們時，我們的心能被淨化呢？」
在這個吉祥瑞相的月夜，我應拜訪哪位沙門婆羅門，使我心生敬信呢？」
2.
Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:
When he had spoken, one of the king’s ministers said to him,
當這麼說時，某位大臣對摩揭陀國阿闍世王韋提希子這麼說：
阿闍世王說了這番話後，一位大臣對他說：
“ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
「陛下！這位富蘭那迦葉有眾多追隨者，一群人之首，一群人的老師，有名聲的知名開宗祖師，眾人公認的有德行者、有經驗者、長久出家者，年邁，已到了老人期，
「大王，富蘭那。迦葉擁有教團，擁有教派，是教派的老師，為人所認知，有名望，是宗派的創立人，受很多人推崇；他經驗豐富，出家久，年紀大。
Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā”ti.
Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.”
陛下！請親近那位富蘭那迦葉，或許當親近富蘭那迦葉時，陛下的心能被淨化。」
大王，願你拜訪富蘭那。迦葉，拜訪富蘭那。迦葉會使大王心生敬信。」
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
But when he had spoken, the king kept silent.
當這麼說時，摩揭陀國阿闍世王韋提希子變得沉默。
這位大臣說了這番話後，阿闍世王沉默不語。
3.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:
Then another minister said to the king:
另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說：
其時，其他之大臣，亦對摩揭陀國王韋提希子阿闍世奏言：
“ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
Another of the king’s ministers said to him, “Sire, the bamboo-staffed ascetic Gosāla leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
「陛下！這位末迦利瞿舍羅有眾多追隨者，一群人之首，一群人的老師，有名聲的知名開宗祖師，眾人公認的有德行者、有經驗者、長久出家者，年邁，已到了老人期，
另一位大臣對阿闍世王說：「大王，末伽梨。拘舍梨擁有教團，擁有教派，是教派的老師，為人所認知，有名望，是宗派的創立人，受很多人推崇；他經驗豐富，出家久，年紀大。
Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā”ti.
Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.”
陛下！請親近那位末迦利瞿舍羅，或許當親近末迦利瞿舍羅時，陛下的心能被淨化。」
大王，願你拜訪末伽梨。拘舍梨，拜訪末伽梨。拘舍梨會使大王心生敬信。」
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
But when he had spoken, the king kept silent.
當這麼說時，摩揭陀國阿闍世王韋提希子變得沉默。
這位大臣說了這番話後，阿闍世王沉默不語。
4.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:
Another of the king’s ministers said to him,
另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說：
另一位大臣對阿闍世王說：
“ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Ajita of the hair blanket leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
「陛下！這位阿夷多翅舍欽婆羅有眾多追隨者，一群人之首，一群人的老師，有名聲的知名開宗祖師，眾人公認的有德行者、有經驗者、長久出家者，年邁，已到了老人期，
「大王，阿耆多。翅舍欽婆羅擁有教團，擁有教派，是教派的老師，為人所認知，有名望，是宗派的創立人，受很多人推崇；他經驗豐富，出家久，年紀大。
Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā”ti.
Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.”
陛下！請親近那位阿夷多翅舍欽婆羅，或許當親近阿夷多翅舍欽婆羅時，陛下的心能被淨化。」
大王，願你拜訪阿耆多。翅舍欽婆羅，拜訪阿耆多。翅舍欽婆羅會使大王心生敬信。」
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
But when he had spoken, the king kept silent.
當這麼說時，摩揭陀國阿闍世王韋提希子變得沉默。
這位大臣說了這番話後，阿闍世王沉默不語。
5.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:
Another of the king’s ministers said to him,
另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說：
另一位大臣對阿闍世王說：
“ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Pakudha Kaccāyana leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
「陛下！這位浮陀迦旃延有眾多追隨者，一群人之首，一群人的老師，有名聲的知名開宗祖師，眾人公認的有德行者、有經驗者、長久出家者，年邁，已到了老人期，
「大王，波拘陀。迦旃延擁有教團，擁有教派，是教派的老師，為人所認知，有名望，是宗派的創立人，受很多人推崇；他經驗豐富，出家久，年紀大。
Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā”ti.
Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.”
陛下！請親近那位浮陀迦旃延，或許當親近浮陀迦旃延時，陛下的心能被淨化。」
大王，願你拜訪波拘陀。迦旃延，拜訪波拘陀。迦旃延會使大王心生敬信。」
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
But when he had spoken, the king kept silent.
當這麼說時，摩揭陀國阿闍世王韋提希子變得沉默。
這位大臣說了這番話後，阿闍世王沉默不語。
6.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:
Another of the king’s ministers said to him,
另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說：
另一位大臣對阿闍世王說：
“ayaṃ, deva, sañcayo belaṭṭhaputto saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Sañjaya Belaṭṭhiputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
「陛下！這位散惹耶毘羅梨子有眾多追隨者，一群人之首，一群人的老師，有名聲的知名開宗祖師，眾人公認的有德行者、有經驗者、長久出家者，年邁，已到了老人期，
「大王，散若耶。毗羅胝子擁有教團，擁有教派，是教派的老師，為人所認知，有名望，是宗派的創立人，受很多人推崇；他經驗豐富，出家久，年紀大。
Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti.
Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.”
陛下！請親近那位散惹耶毘羅梨子，或許當親近散惹耶毘羅梨子時，陛下的心能被淨化。」
大王，願你拜訪散若耶。毗羅胝子，拜訪散若耶。毗羅胝子會使大王心生敬信。」
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
But when he had spoken, the king kept silent.
當這麼說時，摩揭陀國阿闍世王韋提希子變得沉默。
這位大臣說了這番話後，阿闍世王沉默不語。
7.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:
Another of the king’s ministers said to him,
另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說：
另一位大臣對阿闍世王說：
“ayaṃ, deva, nigaṇṭho nāṭaputto saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, the Jain ascetic of the Ñātika clan leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
「陛下！這位尼乾陀若提子有眾多追隨者，一群人之首，一群人的老師，有名聲的知名開宗祖師，眾人公認的有德行者、有經驗者、長久出家者，年邁，已到了老人期，
「大王，尼乾陀。若提子擁有教團，擁有教派，是教派的老師，為人所認知，有名望，是宗派的創立人，受很多人推崇；他經驗豐富，出家久，年紀大。
Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti.
Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.”
陛下！請親近那位尼乾陀若提子，或許當親近尼乾陀若提子時，陛下的心能被淨化。」
大王，願你拜訪尼乾陀。若提子，拜訪尼乾陀。若提子會使大王心生敬信。」
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
But when he had spoken, the king kept silent.
當這麼說時，摩揭陀國阿闍世王韋提希子變得沉默。
這位大臣說了這番話後，阿闍世王沉默不語。
8.
Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti.
Now at that time Jīvaka Komārabhacca was sitting silently not far from the king.
當時，養子耆婆在摩揭陀國阿闍世王韋提希子不遠處沉默地坐著。
這時候，耆婆沉默地坐在阿闍世王附近。
Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca:
Then the king said to him,
那時，摩揭陀國阿闍世王韋提希子對養子耆婆這麼說：
阿闍世王對耆婆說：
“tvaṃ pana, samma jīvaka, kiṃ tuṇhī”ti?
“But my dear Jīvaka, why are you silent?”
「而，親愛的耆婆！你為何沉默？」
「耆婆賢友，你為什麼沉默不語呢？」
“Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṃghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi.
“Sire, the Blessed One, the perfected one, the fully awakened Buddha is staying in my mango grove together with a large Saṅgha of 1,250 mendicants.
「陛下！這位世尊、阿羅漢、遍正覺者與一千二百五十位比丘的大比丘僧團一起住在我們的芒果園中。
「大王，世尊。阿羅漢。等正覺和一千二百五十人的比丘僧團一起，住在我的芒果園。
Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
又，世尊有這樣的好名聲被傳播著：『像這樣，那位世尊是阿羅漢、遍正覺者、明與行具足者、善逝、世間知者、應該被調御人的無上調御者、人天之師、佛陀、世尊。』
喬答摩世尊有好名聲，這位世尊是阿羅漢。等正覺。明行具足。善逝。世間解。無上士。調御者。天人師。佛。世尊。
Taṃ devo bhagavantaṃ payirupāsatu.
Let Your Majesty pay homage to him.
陛下！請親近那位世尊，
大王，願你拜訪世尊，
Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā”ti.
Hopefully in so doing your mind will find peace.”
或許當親近世尊時，陛下的心能被淨化。」
拜訪世尊會使大王心生敬信。」
“Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti.
“Well then, my dear Jīvaka, have the elephants readied.”
「那樣的話，親愛的耆婆！請你準備象乘。」
「耆婆賢友，既然這樣，吩咐安排象騎吧。」
9.
“Evaṃ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi:
“Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king,
「是的，陛下！」養子耆婆回答摩揭陀國阿闍世王韋提希子後，準備五百頭母象與國王的坐騎龍象，然後告知摩揭陀國阿闍世王韋提希子：
「大王，遵命。」 耆婆回答阿闍世王後，便吩咐安排大約五百隻雌象和一隻御用的象騎，然後回稟阿闍世王：
“kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī”ti.
“The elephants are ready, sire. Please go at your convenience.”
「陛下！那些是已準備好的象，現在，你考量適當的時間吧。」
「大王，象騎已經準備好了，如果你認為是時候的話，請便。」
Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.
Then King Ajātasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rājagaha to Jīvaka’s mango grove.
那時，摩揭陀國阿闍世王韋提希子在五百頭母象上令每一頭一位女子登上後，[自己]登上龍象坐騎，然後令持著火炬，以國王的威勢盛況從王舍城出發，前往養子耆婆的芒果園
於是五百妃子一一登上象騎，阿闍世王登上御用的象騎，在火炬手的照明下，以王者的威嚴，從王舍城出發，前往耆婆的芒果園。
10.
Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso.
But as he drew near the mango grove, the king became frightened, scared, his hair standing on end.
那時，摩揭陀國阿闍世王韋提希子在芒果園不遠處變得害怕、僵硬、身毛豎立。
如是至菴羅園不遠之處，摩揭陀國王韋提希子阿闍世，〔突然〕心生恐怖、戰慄、身毛豎立。
Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca:
He said to Jīvaka,
那時，害怕、驚慌、身毛豎立的摩揭陀國阿闍世王韋提希子對養子耆婆這麼說：
當接近芒果園的時候，阿闍世王生起了恐懼、顫抖、驚慌。極度恐慌的阿闍世王對耆婆說：
“kacci maṃ, samma jīvaka, na vañcesi?
“My dear Jīvaka, I hope you’re not deceiving me!
「親愛的耆婆！你該沒欺騙我吧？
「耆婆賢友，你在欺騙我嗎？
Kacci maṃ, samma jīvaka, na palambhesi?
I hope you’re not betraying me!
親愛的耆婆！你該沒欺瞞我吧？
你在陷害我嗎？
Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi?
I hope you’re not turning me over to my enemies!
親愛的耆婆！你該沒把我[出賣]給敵人吧？
你要把我交給敵人嗎？
Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.
For how on earth can there be no sound of coughing or clearing throats or any noise in such a large Saṅgha of 1,250 mendicants?”
為什麼一千二百五十位比丘的大比丘僧團既沒有咳嗽聲，也沒清喉嚨聲，也沒喊叫？」
為什麼一千二百五十人的比丘僧團竟然一點人聲也沒有，即使噴嚏聲和咳嗽聲也沒有呢？」
“Mā bhāyi, mahārāja, mā bhāyi, mahārāja.
“Do not fear, great king, do not fear!
「大王！不要害怕！大王！不要害怕！
「大王，不要恐懼。
Na taṃ, deva, vañcemi;
I am not deceiving you,
陛下！我沒欺騙你，
我沒有欺騙你，
na taṃ, deva, palambhāmi;
or betraying you,
陛下！我沒欺瞞你，
我沒有陷害你，
na taṃ, deva, paccatthikānaṃ demi.
or turning you over to your enemies.
陛下！我沒把你[出賣]給敵人，
我不是要把你交給敵人。
Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī”ti.
Go forward, great king, go forward! Those are lamps shining in the pavilion.”
大王！請你前進，大王！請你前進，在圓形帳蓬處這些燈火燃燒[著]。」
大王，請前進。那邊有一間亮著燈光的圓形聚集堂。」
11.
Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami;
Then King Ajātasattu rode on the elephant as far as the terrain allowed, then descended and approached the pavilion door on foot,
那時，摩揭陀國阿闍世王韋提希子以龍象一直到龍象能通行之處，然後下龍象步行，去圓形帳蓬的入口。
象騎到了路的盡頭時，阿闍世王下象，徒步前往圓形聚集堂的門口。
upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca:
where he asked Jīvaka,
抵達後，對養子耆婆這麼說：
他問耆婆：
“kahaṃ pana, samma jīvaka, bhagavā”ti?
“But my dear Jīvaka, where is the Buddha?”
「親愛的耆婆！然而，世尊在哪裡？」
「耆婆賢友，世尊在哪裏呢？」
“Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṃghassā”ti.
“That is the Buddha, great king, that is the Buddha! He’s sitting against the central column facing east, in front of the Saṅgha of mendicants.”
「大王！這是世尊，大王！靠著中央柱子面向東而坐，在比丘僧團前面的，這是世尊。」
「大王，那位就是世尊了。大王，世尊靠在中央的柱，面向東方，向著比丘僧團坐。」
12.
Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami;
Then the king went up to the Buddha
那時，摩揭陀國阿闍世王韋提希子去見世尊。
如是，摩揭陀國王韋提希子阿闍世詣世尊處，
upasaṅkamitvā ekamantaṃ aṭṭhāsi.
and stood to one side.
抵達後，在一旁站立。
阿闍世王前往世尊那裏，站在一邊。
Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi:
He looked around the Saṅgha of mendicants, who were so very silent, like a still, clear lake, and expressed this heartfelt sentiment,
在一旁站好後，觀察變得沈默、像清澈湖水的比丘僧團，然後自說優陀那：
他細看這個像清澄湖水那樣謐靜的比丘僧團，於是有感而發，說出感興語：
“iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṃgho samannāgato”ti.
“May my son, Prince Udāyibhadda, be blessed with such peace as the Saṅgha of mendicants now enjoys!”
「願我的男孩生賢具備現在這比丘僧團具備的寂靜。」
「這裏的比丘很寧靜，願我的優陀夷。跋陀王子也有這份寧靜。」
“Agamā kho tvaṃ, mahārāja, yathāpeman”ti.
“Has your mind gone to one you love, great king?”
「大王！你想到親情了。」
「大王，你心裏懷著一份父愛嗎？」
“Piyo me, bhante, udayabhaddo kumāro.
“Lord, my son, Prince Udayibhadda, is very dear to me.
「大德！男孩生賢對我來說是可愛的，
「大德，我很疼愛優陀夷。跋陀王子，
Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṃgho samannāgato”ti.
“I love my son, sir, Prince Udāyibhadda. May he be blessed with such peace as the Saṅgha of mendicants now enjoys!”
大德！願我的男孩生賢具備現在這比丘僧團具備的寂靜。」
所以說出這感興語。」
13.
Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṃghassa añjaliṃ paṇāmetvā, ekamantaṃ nisīdi.
Then the king bowed to the Buddha, raised his joined palms toward the Saṅgha, and sat down to one side.
那時，摩揭陀國阿闍世王韋提希子向世尊問訊，接著向比丘僧團合掌，然後在一旁坐下。
阿闍世王對世尊作禮，對比丘僧團合掌，
Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca:
He said to the Buddha,
在一旁坐好後，摩揭陀國阿闍世王韋提希子對世尊這麼說：
坐在一邊，然後對世尊說：
“puccheyyāmahaṃ, bhante, bhagavantaṃ kañcideva desaṃ; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.
“Sir, I’d like to ask you about a certain point, if you’d take the time to answer.”
「大德！我想問世尊一點[問題]，如果世尊允許為我的問題作解答的話。」
「大德，我可否問世尊一些問題呢？世尊可否給我一個機會，解答我的問題呢？」
“Puccha, mahārāja, yadākaṅkhasī”ti.
“Ask what you wish, great king.”
「大王！問你想問的問題。」
「大王，請隨便問。」
14.
“Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā
“Sir, there are many different professional fields. These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
「大德！如這些種種技能之處，即：騎象兵、騎馬兵、戰車兵、弓箭兵、軍旗兵、參謀、伙食兵、尊貴王族戰士、突擊兵、大龍戰士、勇士、穿皮革的戰士、死忠奴隸兵、
「大德，人們以象伕、馬伕、車伕、弓箭手、旗兵、軍官、炊事兵、王子、戰士、大力士、勇士、盾兵、僕人、
āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni,
They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions.
廚師、理髮師、澡堂師傅、作甜食者、作花環者、洗染匠、編織匠、蘆葦匠、製陶器者、會計師、查驗員，或凡其它像這樣有關種種技能之處，
廚師、理髮師、浴師、糖果師、花環師、漂染師、編織師、藤師、陶師、會計師、算師及其他各種工作技能來謀生。
te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti;
All these live off the fruits of their profession which are apparent in the present life. With that they make themselves happy and pleased.
他們在當生中依技能果生活，他們依此使自己快樂、滿足；
他們在現生之中享用工作的成果，得到快樂和滿足，
te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti,
They make their parents, their children and partners, and their friends and colleagues happy and pleased.
使父母快樂、滿足；使妻兒快樂、滿足；使朋友與同僚快樂、滿足，
使父母、妻子、子女、親友得到快樂和滿足；
samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
對沙門、婆羅門建立目標崇高的、天的、安樂果報的、導向天界的供養，
他們用工作的成果布施、護持沙門婆羅門，以得投生天上的快樂果報。
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti?
Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”
同樣的，大德！你能告知當生直接可見的沙門果嗎？」
大德，你能否也解說一下，沙門在現生之中的成果呢？」
15.
“Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti?
“Great king, do you recall having asked this question of other ascetics and brahmins?”
「大王！你自證在其他沙門、婆羅門處問過這些問題嗎？」
「大王，你曾否向其他沙門婆羅門問過這個問題呢？」
“Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti.
“I do, sir.”
「大德！我自證在其他沙門、婆羅門處問過這些問題。」
「大德，我記得曾經向其他沙門婆羅門問過這個問題。」
“Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū”ti.
“If you wouldn’t mind, great king, tell me how they answered.”
「大王！但，他們怎麼解答呢？如果對你不麻煩的話，請說。」
「大王，如果你不介意的話，可否告訴我他們怎樣解答呢？」
“Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti.
“It’s no trouble when someone such as the Blessed One is sitting here.”
「大德！對我不麻煩，當與世尊或像世尊這樣的人同坐時。」
「大德，我不介意告訴世尊或如世尊那樣的人。」
“Tena hi, mahārāja, bhāsassū”ti.
“Well, speak then, great king.”
「那樣的話，大王！請說。」
「大王，既然這樣，請你說吧。」
16.
“Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkamiṃ; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ.
“One time, sir, I approached Pūraṇa Kassapa...
「大德！這裡，有一次，我去見富蘭那迦葉。
「大德，有一次，我前往富蘭那。迦葉那裏，
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
...and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side,
抵達後與富蘭那迦葉互相歡迎，歡迎與寒暄後，在一旁坐下。
和富蘭那。迦葉互相問候，作了一番悅意的交談，坐在一邊，
Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ:
and asked him the same question.
在一旁坐好後，我對富蘭那迦葉這麼說：
然後對富蘭那。迦葉說：
‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ— hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā
...
『迦葉先生！如這些種種技能之處，即：騎象兵、騎馬兵、戰車兵、弓箭兵、軍旗兵、參謀、伙食兵、尊貴王族戰士、突擊兵、大龍戰士、勇士、穿皮革的戰士、死忠奴隸兵、
『迦葉賢者，人們以象伕、馬伕、車伕、弓箭手、旗兵、軍官、炊事兵、王子、戰士、大力士、勇士、盾兵、僕人、
āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni,
...
廚師、理髮師、澡堂師傅、作甜食者、作花環者、洗染匠、編織匠、蘆葦匠、製陶器者、會計師、查驗員，或凡其它像這樣有關種種技能之處，
廚師、理髮師、浴師、糖果師、花環師、漂染師、編織師、藤師、陶師、會計師、算師及其他各種工作技能來謀生。
te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti;
...
他們在當生中依技能果生活，
他們在現生之中享用工作的成果，
te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
...
他們依此使自己快樂、滿足；使父母快樂、滿足；使妻兒快樂、滿足；使朋友與同僚快樂、滿足，對沙門、婆羅門建立目標崇高的、天的、安樂果報的、導向天界的供養，
得到快樂和滿足，使父母、妻子、子女、親友得到快樂和滿足；他們用工作的成果布施、護持沙門婆羅門，以得投生天上的快樂果報。
Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
...
同樣地，迦葉先生！你能告知當生直接可見的沙門果嗎？』
迦葉賢者，你能否也解說一下，沙門在現生之中的成果呢？』
17.
Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca:
He said to me:
大德！當這麼說時，富蘭那迦葉對我這麼說：
「大德，當我說了這番話後，富蘭那。迦葉對我說：
‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato,
‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same.
『大王！作、使他作，切斷、使他切斷，折磨拷打、使他折磨拷打，悲傷、使他悲傷，疲累、使他疲累，悸動、使他悸動，
『大王，自己親手做或教別人做以下的事情：斬殺、燒殺、使人悲傷、使人疲累、使人顫抖、
pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ.
They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
殺生，未給予而取、入侵人家、奪走掠奪物、攔路搶劫，誘拐人妻，說虛妄：無惡被作，
傷害生命、偷盜、搶劫、爆竊、攔途截劫、侵犯別人妻子、說妄語等都不是作惡。
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆，從此因緣而無惡，無惡的[後果]傳來；
即使在車輪邊緣裝上利刃到處行走，把地上的眾生切割成一堆堆肉，這也沒有惡的因緣，不會有惡報到來。
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
如果走恒河的南岸，殺、屠殺，切斷、使他切斷，折磨拷打、使他折磨拷打，從此因緣而無惡，無惡的[後果]傳來；
若去恆河南岸殺人、屠殺，斬殺、教別人斬殺，燒殺、教別人燒殺，這也沒有惡的因緣，不會有惡報到來；
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
如果走恒河的北岸，布施、使他布施，供養、使他供養，從此因緣而無福德，無福德的[後果]傳來；
再去恆河北岸布施、教別人布施，祭祀、教別人祭祀，這也沒有福的因緣，不會有福報到來。
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
依布施，依調御，依抑制，依說真實，從此因緣而無福德，無福德的[後果]傳來。』
布施、自我調伏、自我節制、說真話等沒有福，不會有福報到來。』
18.
Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.
And so, when I asked Pūraṇa Kassapa about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of inaction.
大德！像這樣，當富蘭那迦葉被詢問直接可見的沙門果時，他回答我不作業。
「大德，我問富蘭那。迦葉有關沙門現生成果的問題，但他卻向我解釋否定善惡業報的教理。
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
大德！猶如被問到芒果，卻解答波羅蜜果，或者，被問到波羅蜜果，卻解答芒果，
大德，就正如被問到芒果時卻解釋麵包果，或被問到麵包果時卻解釋芒果；
evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.
...
同樣的，大德！當富蘭那迦葉被詢問直接可見的沙門果時，他回答我不作業。
同樣地，我問富蘭那。迦葉有關沙門現生成果的問題，但他卻向我解釋否定善惡業報的教理。
Tassa mayhaṃ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.
I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
大德！我這麼想：『像我這樣[身分]的人，怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢？』
我心想：『像我這樣的人為什麼也會對自己國土的沙門婆羅門心生厭惡呢？』
So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.
So I neither approved nor dismissed that statement of Pūraṇa Kassapa.
大德！我對那富蘭那迦葉所說既不歡喜，也沒苛責。
「大德，我對富蘭那。迦葉的話既不歡喜也不責難；
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.
不歡喜，沒苛責後，不悅意、不發不悅意之語，對他的話不採取、不傾覆，起座離開。
我的內心不高興，但沒說不高興的話；我對富蘭那。迦葉的話不受持也不駁斥，之後起座離去。
19.
Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ.
One time, sir, I approached the bamboo-staffed ascetic Gosāla and exchanged greetings with him.
「大德！這裡，有一次，我去見末迦利瞿舍羅。抵達後與末迦利瞿舍羅互相歡迎，
「大德，有一次，我前往末伽梨。拘舍梨那裏，和末伽梨。拘舍梨互相問候，作了一番悅意的交談，
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
When the greetings and polite conversation were over, I sat down to one side,
歡迎與寒暄後，在一旁坐下。
坐在一邊，
Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ:
and asked him the same question.
在一旁坐好後，我對末迦利瞿舍羅這麼說：
然後對末伽梨。拘舍梨說：
‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni … pe … sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
...
『瞿舍羅先生！如這些種種技能之處，……（中略）瞿舍羅先生！你能告知當生直接可見的沙門果嗎？』
『瞿舍羅！〔世間〕有種種技能職業者……〔詳如一六節〕，瞿舍羅！如是得見沙門〔修行〕現世之果報耶？
20.
Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca:
He said:
大德！當這麼說時，末迦利瞿舍羅對我這麼說：
「大德，當我說了這番話後，末伽梨。拘舍梨對我說：
‘natthi, mahārāja, hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṅkilissanti.
‘Great king, there is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason.
『大王！對眾生的雜染來說，沒有因沒有緣，無因無緣眾生被污染；
『大王，沒有因、沒有緣令眾生污染，眾生的污染是沒有因、沒有緣的；
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti.
There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason.
對眾生的清淨來說，沒有因沒有緣，無因無緣眾生被淨化，
諸有情之清淨是無因無緣，無因無緣諸有情而清淨。
Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo.
One does not act of one’s own volition, one does not act of another’s volition, one does not act from a person’s volition.
沒有自作者，沒有他作者，沒有力，沒有活力，沒有人的力量，沒有人的努力；
沒有因、沒有緣令眾生清淨，眾生的清淨是沒有因、沒有緣的。沒有自己所作，沒有他人所作，沒有由人所作，沒有力，沒有精進，沒有人的奮勇，沒有人的進取。
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedenti.
There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.
一切眾生、一切生物類、一切生存類、一切生命無自在力，無力，無活力變化命運、本性的結合而在六等級中感受苦樂。
所有眾生、所有生命都沒有權、沒有力、沒有精進，一起命中注定地在六道之中生存，感受苦和樂。
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds.
而有這一百四十萬最上首之胎，以及六千與六百，有五百種業、五種業、三種業、業、半業，
「『有一百四十萬種、六千種和六百種主要的生命起源，五百種、五種、三種和半種業，
dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo
There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust.
有六十二種之道跡，六十二種之中劫，六種之階級，八種之人地。四千九百種生業、四千九百遊行者、四千九百龍住處，二千根、三千地獄、三十六塵界、
六十二種修習途徑，六十二種小劫，六種人，八種人生時期，四千九百種謀生方式，四千九百種遊方者，四千九百種龍的住處，二千種根，三千種地獄，三十六種塵界，
satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni,
There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons...
七有想胎、七無想胎、七無結胎、七種天、七種人、七種惡鬼、七座湖、七種結節、七百種結節、七座斷崖又七百座斷崖、七種夢、七百種夢、八百四十萬大劫，
七種有想胎藏，七種無想胎藏，七種無結胎藏，七種天，七種人，七種毗舍遮鬼，七種湖，七種結，七百種結，七種懸崖，七百種懸崖，七種夢，七百種夢；
yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.
through which the foolish and the astute transmigrate before making an end of suffering.
不論愚者或賢智者，流轉輪迴後，將得到苦的結束，
愚人和智者在當中八萬四千大劫輪迴生死，之後苦便會終結。
Tattha natthi “imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī”ti hevaṃ natthi.
And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little,” for that cannot be.
在那裡，「我將不以這戒德、禁戒、苦行、梵行使未熟之業成熟，或者以體驗再體驗除去成熟之業。」
「『發心修戒、苦行、梵行不能使未成熟的業得到成熟，不能使已成熟的業得到終結。
Doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.
Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
樂與苦已分配，輪迴的界限已定，不減少或增加，不超前或落後，
在輪迴中的苦和樂不可計量；輪迴是限定不變的，不會有延長或縮短，不會有提昇或下墮。
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
It’s like how, when you toss a ball of string, it rolls away unraveling. In the same way, after transmigrating the foolish and the astute will make an end of suffering.’
猶如當線球投出，它逃離就被解開。同樣的，愚者或賢智者流轉輪迴後，將得到苦的結束。』
就正如執著繩頭來拋出一個繩球，當繩滾盡的時候便會停下來；同樣地，愚人和智者八萬四千大劫輪迴生死，之後苦便會終結。』
Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi.
And so, when I asked the bamboo-staffed ascetic Gosāla about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration.
大德！像這樣，當末迦利瞿舍羅被詢問直接可見的沙門果時，他回答我輪迴淨化。
「大德，我問末伽梨。拘舍梨有關沙門現生成果的問題，但他卻向我解釋輪迴達致清淨的教理。
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
大德！猶如被問到芒果，卻解答波羅蜜果，或者，被問到波羅蜜果，卻解答芒果，
大德，就正如被問到芒果時卻解釋麵包果，或被問到麵包果時卻解釋芒果；
evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi.
...
同樣的，大德！當末迦利瞿舍羅被詢問直接可見的沙門果時，他回答我輪迴淨化。
同樣地，我問末伽梨。拘舍梨有關沙門現生成果的問題，但他卻向我解釋輪迴達致清淨的教理。
21.
Tassa mayhaṃ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.
I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
大德！我這麼想：『像我這樣[身分]的人，怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢？』
我心想：『像我這樣的人為什麼也會對自己國土的沙門婆羅門心生厭惡呢？』
So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.
So I neither approved nor dismissed that statement of the bamboo-staffed ascetic Gosāla.
大德！我對那末迦利瞿舍羅所說既不歡喜，也沒苛責。
「大德，我對末伽梨。拘舍梨的話既不歡喜也不責難；
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.
不歡喜，沒苛責後，不悅意、不發不悅意之語，對他的話不採取、不傾覆，起座離開。
我的內心不高興，但沒說不高興的話；我對末伽梨。拘舍梨的話不受持也不駁斥，之後起座離去。
22.
Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ;
One time, sir, I approached Ajita of the hair blanket and ...
「大德！這裡，有一次，我去見阿夷多翅舍欽婆羅。
「大德，有一次，我前往阿耆多。翅舍欽婆羅那裏，
upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ.
...exchanged greetings with him.
抵達後與阿夷多翅舍欽婆羅互相歡迎，
和阿耆多。翅舍欽婆羅互相問候，
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
When the greetings and polite conversation were over, I sat down to one side,
歡迎與寒暄後，在一旁坐下。
作了一番悅意的交談，坐在一邊，
Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ:
and asked him the same question.
在一旁坐好後，我對阿夷多翅舍欽婆羅這麼說：
然後對阿耆多。翅舍欽婆羅說：
‘yathā nu kho imāni, bho ajita, puthusippāyatanāni … pe … sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
...
『阿夷多先生！如這些種種技能之處，……（中略）阿夷多先生！你能告知當生直接可見的沙門果嗎？』
『阿耆多賢者，人們以象伕⋯⋯你能否也解說一下，沙門在現生之中的成果呢？』
23.
Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca:
He said:
大德！當這麼說時，阿夷多翅舍欽婆羅對我這麼說：
「大德，當我說了這番話後，阿耆多。翅舍欽婆羅對我說：
‘natthi, mahārāja, dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā,
‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously.
『大王！無布施，無供養，無供物，無善作的、惡作的業之果與報，無此世，無他世，無母，無父，無化生眾生，
『大王，沒有布施；沒有祭祀；沒有祭品；沒有苦樂業的果報；沒有今生；沒有他世；沒有父恩；沒有母恩；沒有化生的眾生；
natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.
And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.
在世間中無正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世；
在世上沒有進入正道、完滿修行的沙門婆羅門，親身以無比智證得有今生和他世。
Cātumahābhūtiko ayaṃ puriso, yadā kālaṃ karoti, pathavī pathavikāyaṃ anupeti anupagacchati,
This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the substance of earth.
當四大所成的人死時，地歸於並沒入地身，
「『人由四大組成，到了命終的時候，地歸還地，
āpo āpokāyaṃ anupeti anupagacchati,
The water in their body merges and coalesces with the substance of water.
水歸於並沒入水身，
水歸還水，
tejo tejokāyaṃ anupeti anupagacchati,
The fire in their body merges and coalesces with the substance of fire.
火歸於並沒入火身，
火歸還火，
vāyo vāyokāyaṃ anupeti anupagacchati,
The air in their body merges and coalesces with the substance of air.
風歸於並沒入風身，
風歸還風，
ākāsaṃ indriyāni saṅkamanti.
The faculties are transferred to space.
諸根轉入虛空，
六根返回虛空；
Āsandipañcamā purisā mataṃ ādāya gacchanti.
Four men with a bier carry away the corpse.
[四]人與長椅為第五抬走死者，
四個人抬著棺木，而亡者是第五人。
Yāvāḷāhanā padāni paññāyanti.
Their footprints show the way to the cemetery.
念詞一直伴隨到火葬場，
到了火化的地方後，亡者的足跡便到此為止，
Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo.
The bones become bleached. Offerings dedicated to the gods end in ashes.
骨頭成為灰白色，祭品落下，
只留下白骨和祭品的灰燼。
Dattupaññattaṃ yadidaṃ dānaṃ.
Giving is a doctrine of morons.
布施即是愚者的教說，
蠢人才會肯定布施等行為，
Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti.
When anyone affirms a positive teaching it’s just hollow, false nonsense.
凡任何說[布施之類]虛無論者，全是虛偽的、虛妄戲論，
這其實是沒有意義的、錯誤的、沒有用處的。
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
愚者與賢智者以身體的崩解而被斷滅、消失；死後就不存在了。』
愚人和智者在身壞命終之後便會斷滅，什麼也沒有；死後便不再存在。』
24.
Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi.
And so, when I asked Ajita of the hair blanket about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism.
大德！像這樣，當阿夷多翅舍欽婆羅被詢問直接可見的沙門果時，他回答我斷滅。
「大德，我問阿耆多。翅舍欽婆羅有關沙門現生成果的問題，但他卻向我解釋斷滅的教理。
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
大德！猶如被問到芒果，卻解答波羅蜜果，或者，被問到波羅蜜果，卻解答芒果，
大德，就正如被問到芒果時卻解釋麵包果，或被問到麵包果時卻解釋芒果；
evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi.
...
同樣的，大德！當阿夷多翅舍欽婆羅被詢問直接可見的沙門果時，他回答我斷滅。
同樣地，我問阿耆多。翅舍欽婆羅有關沙門現生成果的問題，但他卻向我解釋斷滅的教理。
Tassa mayhaṃ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.
I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
大德！我這麼想：『像我這樣[身分]的人，怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢？』
我心想：『像我這樣的人為什麼也會對自己國土的沙門婆羅門心生厭惡呢？』
So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.
So I neither approved nor dismissed that statement of Ajita of the hair blanket.
大德！我對那阿夷多翅舍欽婆羅所說既不歡喜，也沒苛責。
「大德，我對阿耆多。翅舍欽婆羅的話既不歡喜也不責難；
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.
不歡喜，沒苛責後，不悅意、不發不悅意之語，對他的話不採取、不傾覆，起座離開。
我的內心不高興，但沒說不高興的話；我對阿耆多。翅舍欽婆羅的話不受持也不駁斥，之後起座離去。
25.
Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ;
One time, sir, I approached Pakudha Kaccāyana and ...
「大德！這裡，有一次，我去見浮陀迦旃延。
「大德，有一次，我前往波拘陀。迦旃延那裏，
upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ.
... exchanged greetings with him.
抵達後與浮陀迦旃延互相歡迎，
和波拘陀。迦旃延互相問候，
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
When the greetings and polite conversation were over, I sat down to one side,
歡迎與寒暄後，在一旁坐下。
作了一番悅意的交談，坐在一邊，
Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ:
and asked him the same question.
在一旁坐好後，我對浮陀迦旃延這麼說：
然後對波拘陀。迦旃延說：
‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni … pe … sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
...
『迦旃延先生！如這些種種技能之處，……（中略）迦旃延先生！你能告知當生直接可見的沙門果嗎？』
『迦旃延賢者，人們以象伕⋯⋯你能否也解說一下，沙門在現生之中的成果呢？』
26.
Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca:
He said:
大德！當這麼說時，浮陀迦旃延對我這麼說：
「大德，當我說了這番話後，波拘陀。迦旃延對我說：
‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
‘Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
『大王！有這七身，是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱，
『大王，有七種聚集物，不由人造，不由人創，當中不會有繁衍，像深埋地下的柱那樣堅立不變。
Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.
它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦，
它們不動搖，不改變，互不妨礙，不會由此帶來苦或樂。
Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame—
What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.
哪七個呢？地身、水身、火身、風身、樂、苦，命為第七，
七種聚集物是什麼呢？就是地、水、火、風、苦、樂、命。
ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
這七身是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱，
...
Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.
它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦，
...
Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā.
And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand.
在那裡，無殺人者、屠殺者、聽者、使之聽者、所識者、使之識者，
沒有殺生者，沒有教人殺生者；沒有聽聞者，沒有教人聽聞者；沒有知者，沒有教人知者。
Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti;
If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.
即使以銳利的刀切斷頭，也沒有奪任何生命，
如果用利劍斬下人頭都沒有殺生這回事，
sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatatī’ti.
The sword simply passes through the gap between the seven substances.’
刀只這樣經七身旁邊的空隙進去。』
這只不過是劍所佔的空間在七種聚集物之中穿過而已。』
27.
Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi.
And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely.
大德！像這樣，當浮陀迦旃延被詢問直接可見的沙門果時，他回答我無關的。
「大德，我問波拘陀。迦旃延有關沙門現生成果的問題，但他卻向我解釋七種不同聚集物的教理。
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
大德！猶如被問到芒果，卻解答波羅蜜果，或者，被問到波羅蜜果，卻解答芒果，
大德，就正如被問到芒果時卻解釋麵包果，或被問到麵包果時卻解釋芒果；
evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi.
...
同樣的，大德！當浮陀迦旃延被詢問直接可見的沙門果時，他回答我無關的。
同樣地，我問波拘陀。迦旃延有關沙門現生成果的問題，但他卻向我解釋七種不同聚集物的教理。
Tassa mayhaṃ, bhante, etadahosi:
I thought:
大德！我這麼想：
我心想：
‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.
‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
『像我這樣[身分]的人，怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢？』
『像我這樣的人為什麼也會對自己國土的沙門婆羅門心生厭惡呢？』
So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ,
So I neither approved nor dismissed that statement of Pakudha Kaccāyana.
大德！我對那浮陀迦旃延所說既不歡喜，也沒苛責。
「大德，我對波拘陀。迦旃延的話既不歡喜也不責難；
anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.
不歡喜，沒苛責後，不悅意、不發不悅意之語，對他的話不採取、不傾覆，起座離開。
我的內心不高興，但沒說不高興的話；我對波拘陀。迦旃延的話不受持也不駁斥，之後起座離去。
28.
Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ;
One time, sir, I approached the Jain Ñātika and ...
「大德！這裡，有一次，我去見尼乾陀若提子。
「大德，有一次，我前往尼乾陀。若提子那裏，
upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ.
... exchanged greetings with him.
抵達後與尼乾陀若提子互相歡迎，
和尼乾陀。若提子互相問候，
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
When the greetings and polite conversation were over, I sat down to one side,
歡迎與寒暄後，在一旁坐下。
作了一番悅意的交談，坐在一邊，
Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ:
and asked him the same question.
在一旁坐好後，我對尼乾陀若提子這麼說：
然後對尼乾陀。若提子說：
‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni … pe … sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
...
『阿基毘舍那先生！如這些種種技能之處，……（中略）阿基毘舍那先生！你能告知當生直接可見的沙門果嗎？』
『火種賢者，人們以象伕⋯⋯你能否也解說一下，沙門在現生之中的成果呢？』
29.
Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca:
“When this was said, Nigantha Nataputta said to me,
He said:
「大德，當我說了這番話後，尼乾陀。若提子對我說：
‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti.
‘Great king, consider a Jain ascetic who is restrained in the fourfold constraint.
『大王！這裡，尼乾陀有四種禁戒自制防護，
『大王，尼乾陀是四種律儀的約束者。
Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti?
And how is a Jain ascetic restrained in the fourfold constraint?
大王！尼乾陀如何有四種禁戒自制防護呢？
什麼是四種律儀的約束者呢？
Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca.
It’s when a Jain ascetic is restrained in all that is to be restrained, is bridled in all that is to be restrained, has shaken off evil in all that is to be restrained, and is curbed in all that is to be restrained.
大王！這裡，尼乾陀有以所有的防止防止，以所有的防止軛制，以所有的防止除去，以所有的防止遍滿，
大王，尼乾陀禁止所有惡，尼乾陀離開所有惡，尼乾陀除去所有惡，尼乾陀不被所有惡所滲入。
Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti.
That’s how a Jain ascetic is restrained in the fourfold constraint.
大王！尼乾陀有這麼四種禁戒自制防護。
尼乾陀因為是四種律儀的約束者，
Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.
When a Jain ascetic is restrained in the fourfold constraint, they’re called a knotless one who is self-realized, self-controlled, and steadfast.’
大王！當尼乾陀有這麼四種禁戒自制防護時，大王！這被稱為已自我達成、已自我禁戒、已自我住立的尼乾陀。』
所以是一個無結者，自我提昇者，自我節制者，自我確立者。』
30.
Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi.
And so, when I asked the Jain Ñātika about the fruits of the ascetic life apparent in the present life, he answered with the fourfold constraint.
大德！像這樣，當尼乾陀若提子被詢問直接可見的沙門果時，他回答我四種禁戒自制防護。
「大德，我問尼乾陀。若提子有關沙門現生成果的問題，但他卻向我解釋四種律儀的教理。
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
大德！猶如被問到芒果，卻解答波羅蜜果，或者，被問到波羅蜜果，卻解答芒果，
大德，就正如被問到芒果時卻解釋麵包果，或被問到麵包果時卻解釋芒果；
evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi.
...
同樣的，大德！當尼乾陀若提子被詢問直接可見的沙門果時，他回答我四種禁戒自制防護。
同樣地，我問尼乾陀。若提子有關沙門現生成果的問題，但他卻向我解釋四種律儀的教理。
Tassa mayhaṃ, bhante, etadahosi:
I thought:
大德！我這麼想：
我心想：
‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.
‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
『像我這樣[身分]的人，怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢？』
『像我這樣的人為什麼也會對自己國土的沙門婆羅門心生厭惡呢？』
So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.
So I neither approved nor dismissed that statement of the Jain Ñātika.
大德！我對那尼乾陀若提子所說既不歡喜，也沒苛責。
「大德，我對尼乾陀。若提子的話既不歡喜也不責難；
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.
不歡喜，沒苛責後，不悅意、不發不悅意之語，對他的話不採取、不傾覆，起座離開。
我的內心不高興，但沒說不高興的話；我對尼乾陀。若提子的話不受持也不駁斥，之後起座離去。
31.
Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ;
One time, sir, I approached Sañjaya Belaṭṭhiputta and ...
「大德！這裡，有一次，我去見散惹耶毘羅梨子。
「大德，有一次，我前往散若耶。毗羅胝子那裏，
upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ.
exchanged greetings with him.
抵達後與散惹耶毘羅梨子互相歡迎，
和散若耶。毗羅胝子互相問候，
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
When the greetings and polite conversation were over, I sat down to one side,
歡迎與寒暄後，在一旁坐下。
作了一番悅意的交談，坐在一邊，
Ekamantaṃ nisinno kho ahaṃ, bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ:
and asked him the same question.
在一旁坐好後，我對散惹耶毘羅梨子這麼說：
然後對散若耶。毗羅胝子說：
‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni … pe … sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
...
『散惹耶毘羅梨子先生！如這些種種技能之處，……（中略）迦旃延先生！你能告知當生直接可見的沙門果嗎？』
『散若耶賢者，人們以象伕⋯⋯你能否也解說一下，沙門在現生之中的成果呢？』
32.
Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca:
He said:
大德！當這麼說時，散惹耶毘羅梨子對我這麼說：
「大德，當我說了這番話後，散若耶。毗羅胝子對我說：
‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ.
‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so.
『如果像這樣問我：「有他世嗎？」如果我像這樣想：「有他世。」我應該像這樣回答你：「有他世。」
『大王，如果你問我是否有來世；我認為有來世的話便說有來世，
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no.
But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.
但我不說：「是這樣。」我也不說：「是那樣。」我也不說：「是其他的。」我也不說：「不是。」我也不說：「非不是。」
但我不是這樣的想法，也不是其他的想法，我並非不是這樣的想法，也不是並非不是這樣的想法。
Natthi paro loko … pe … atthi ca natthi ca paro loko … pe … nevatthi na natthi paro loko … pe …
Suppose you were to ask me whether there is no other world ... whether there both is and is not another world ... whether there neither is nor is not another world ...
沒有他世……（中略）有且沒有他世……（中略）既非有也非沒有他世……（中略）
「『大王，如果你問我是否沒有來世⋯⋯「『大王，如果你問我是否既有也沒有來世⋯⋯「『大王，如果你問我是否既沒有也不是沒有來世⋯⋯
atthi sattā opapātikā … pe … natthi sattā opapātikā … pe … atthi ca natthi ca sattā opapātikā … pe … nevatthi na natthi sattā opapātikā … pe …
whether there are beings who are reborn spontaneously ... whether there are no beings who are reborn spontaneously ... whether there both are and are not beings who are reborn spontaneously ... whether there neither are nor are not beings who are reborn spontaneously ...
有化生眾生……（中略）沒有化生眾生……（中略）有且沒有化生眾生……（中略）既非有也非沒有化生眾生……（中略）
「『大王，如果你問我是否有化生的眾生⋯⋯「『大王，如果你問我是否沒有化生的眾生⋯⋯「『大王，如果你問我是否既有也沒有化生的眾生⋯⋯『大王，如果你問我是否既沒有也不是沒有化生的眾生⋯⋯
atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe … natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe … atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe … nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …
whether there is fruit and result of good and bad deeds ... whether there is no fruit and result of good and bad deeds ... whether there both is and is not fruit and result of good and bad deeds ... whether there neither is nor is not fruit and result of good and bad deeds ...
有善作的、惡作的業之果與報……（中略）沒有善作的、惡作的業之果與報……（中略）有且沒有善作的、惡作的業之果與報……（中略）既非有也非沒有善作的、惡作的業之果與報……（中略）
「『大王，如果你問我是否有苦樂業的果報⋯⋯「『大王，如果你問我是否沒有苦樂業的果報⋯⋯「『大王，如果你問我是否既有也沒有苦樂業的果報⋯⋯「『大王，如果你問我是否既沒有也不是沒有苦樂業的果報⋯⋯
hoti tathāgato paraṃ maraṇā … pe … na hoti tathāgato paraṃ maraṇā … pe … hoti ca na ca hoti tathāgato paraṃ maraṇā … pe … neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ.
whether a realized one still exists after death ... whether A realized one no longer exists after death ... whether a realized one both still exists and no longer exists after death ... whether a realized one neither still exists nor no longer exists after death.
死後如來存在……（中略）死後如來不存在……（中略）死後如來存在且不存在……（中略）如果像這樣問我：「死後如來既非存在也非不存在嗎？」如果我像這樣想：「死後如來既非存在也非不存在。」我應該像這樣回答你：「死後如來既非存在也非不存在。」
「『大王，如果你問我是否如來死後還存在⋯⋯「『大王，如果你問我是否如來死後不存在⋯⋯「『大王，如果你問我是否如來死後既存在也不存在⋯⋯「『大王，如果你問我是否如來死後既不存在也不是不存在；我認為如來死後既不存在也不是不存在的話便說如來死後既不存在也不是不存在，
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
If I believed there was, I would say so. But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
但我不說：「是這樣。」我也不說：「是那樣。」我也不說：「是其他的。」我也不說：「不是。」我也不說：「非不是。」』
但我不是這樣的想法，也不是其他的想法，我並非不是這樣的想法，也不是並非不是這樣的想法。』
33.
Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi.
And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with flip-flopping.
大德！像這樣，當散惹耶毘羅梨子被詢問直接可見的沙門果時，他回答我混亂。
「大德，我問散若耶。毗羅胝子有關沙門現生成果的問題，但他卻向我解釋模稜兩可的教理。
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
大德！猶如被問到芒果，卻解答波羅蜜果，或者，被問到波羅蜜果，卻解答芒果，
大德，就正如被問到芒果時卻解釋麵包果，或被問到麵包果時卻解釋芒果；
evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi.
...
同樣的，大德！當散惹耶毘羅梨子被詢問直接可見的沙門果時，他回答我混亂。
同樣地，我問散若耶。毗羅胝子有關沙門現生成果的問題，但他卻向我解釋模稜兩可的教理。
Tassa mayhaṃ, bhante, etadahosi:
I thought:
大德！我這麼想：
⋯⋯ (無對應經文) ⋯⋯
‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho.
‘This is the most foolish and stupid of all these ascetics and brahmins!
『這位是屬於這些沙門、婆羅門[中]最愚癡、最愚昧的，
⋯⋯ (無對應經文) ⋯⋯
Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti.
How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’
當他被詢問直接可見的沙門果時，怎麼會回答我混亂呢？』
⋯⋯ (無對應經文) ⋯⋯
Tassa mayhaṃ, bhante, etadahosi:
I thought:
大德！我這麼想：
我心想：
‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.
‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
『像我這樣[身分]的人，怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢？』
『像我這樣的人為什麼也會對自己國土的沙門婆羅門心生厭惡呢？』
So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.
So I neither approved nor dismissed that statement of Sañjaya Belaṭṭhiputta.
大德！我對那散惹耶毘羅梨子所說既不歡喜，也沒苛責。
「大德，我對散若耶。毗羅胝子的話既不歡喜也不責難；
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.
不歡喜，沒苛責後，不悅意、不發不悅意之語，對他的話不採取、不傾覆，起座離開。
我的內心不高興，但沒說不高興的話；我對散若耶。毗羅胝子的話不受持也不駁斥，之後起座離去。
34.
Sohaṃ, bhante, bhagavantampi pucchāmi:
And so I ask the Buddha:
大德！我問世尊：
「大德，我現在問世尊：
‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā
Sir, there are many different professional fields. These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
『大德！如這些種種技能之處，即：騎象兵、騎馬兵、戰車兵、弓箭兵、軍旗兵、參謀、伙食兵、尊貴王族戰士、突擊兵、大龍戰士、勇士、穿皮革的戰士、死忠奴隸兵、
人們以象伕、馬伕、車伕、弓箭手、旗兵、軍官、炊事兵、王子、戰士、大力士、勇士、盾兵、僕人、
āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni,
They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions.
廚師、理髮師、澡堂師傅、作甜食者、作花環者、洗染匠、編織匠、蘆葦匠、製陶器者、會計師、查驗員，或凡其它像這樣有關種種技能之處，
廚師、理髮師、浴師、糖果師、花環師、漂染師、編織師、藤師、陶師、會計師、算師及其他各種工作技能來謀生。
te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti,
All these live off the fruits of their profession which are apparent in the present life. With that they make themselves happy and pleased.
他們在當生中依技能果生活，他們依此使自己快樂、滿足；
他們在現生之中享用工作的成果，得到快樂和滿足，
te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti,
They make their parents, their children and partners, and their friends and colleagues happy and pleased.
使父母快樂、滿足；使妻兒快樂、滿足；使朋友與同僚快樂、滿足，
使父母、妻子、子女、親友得到快樂和滿足；
samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
對沙門、婆羅門建立目標崇高的、天的、安樂果報的、導向天界的供養，
他們用工作的成果布施、護持沙門婆羅門，以得投生天上的快樂果報。
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’”ti?
Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”
同樣的，大德！你能告知當生直接可見的沙門果嗎？』」
大德，你能否也解說一下，沙門在現生之中的成果呢？」
“Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi.
“I can, great king. Well then, I’ll ask you about this in return, and you can answer as you like.
「能，大王！那樣的話，大王！就這情況我要反問你，就依你認為妥當的來回答。
「大王，可以的。既然這樣，我反問你，就隨你自己的意思來答吧。
35.
Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī mukhullokako.
What do you think, great king? Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face.
大王！你怎麼想：這裡，如果男子是你的奴僕、受雇者、早起者、晚睡者、順從者、行合意者、說喜歡聽的話者、看人臉色者，
「大王，你認為怎樣，一個替你工作的僕人，他要早起遲睡，要做各種工作，要令你滿意，要對你尊敬，要隨時聽候吩咐。
Tassa evamassa: ‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko.
They’d think: ‘The outcome and result of good deeds is just so incredible, so amazing!
他這麼想：『實在不可思議啊，先生！實在未曾有啊，先生！[真是]福德命、福德果報，
他心想：『真稀奇，真難以置信！竟有這麼好的福，竟有這麼好的報！
Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso.
For this King Ajātasattu is a human being, and so am I.
這位摩揭陀國阿闍世王韋提希子是人，我也是人，
阿闍世王是人，我也是人，
Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.
Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.
這位摩揭陀國阿闍世王韋提希子具備、具有五種欲自娛，我想就像天神一樣，
阿闍世王享受最高的五欲，就像天神那樣，
Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī mukhullokako.
Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face.
而我是奴僕、受雇者、早起者、晚睡者、順從者、行合意者、說喜歡聽的話者、看人臉色者，
另一方面，我只是一個替他工作的僕人，要早起遲睡，要做各種工作，要令他滿意，要對他尊敬，要隨時聽候吩咐。
So vatassāhaṃ puññāni kareyyaṃ.
I really should do good deeds.
我確實應該做那福德，
讓我也修福，
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
讓我剃除髮鬚、裹上袈裟衣後，從在家出家，成為非家生活。』
剃掉頭髮和鬍鬚，穿著袈裟衣，從家庭生活中出家，過沒有家庭的生活吧。』
So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya.
After some time, that is what they do.
過些時候，他剃除髮鬚、裹上袈裟衣後，從在家出家，成為非家生活。
後來，他剃掉頭髮和鬍鬚，穿著袈裟衣，從家庭生活中出家，過沒有家庭的生活。
So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.
Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.
當這樣出家時，他能住於身、語、意已防護，以少量的衣食為知足、在獨居處歡喜，
他成為一位出家人，約束身、口、意，滿足於簡單的食物和衣服，樂於過遠離的生活。
Tañce te purisā evamāroceyyuṃ:
And suppose your men were to report all this to you.
如果他們這麼告知你那位男子：
「如果有人告訴你：
‘yagghe, deva, jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī mukhullokako;
...
『真的，陛下！你應該知道，那位男子是你的奴僕、受雇者、早起者、晚睡者、順從者、行合意者、說喜歡聽的話者、看人臉色者，
『大王，你認得這位出家人嗎？他曾是你的僕人。』⋯⋯
so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito.
...
陛下！他剃除髮鬚、裹上袈裟衣後，從在家出家，成為非家生活。
⋯⋯
So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.
...
當這樣出家時，他住於身、語、意已防護，以少量的衣食為知足、在獨居處歡喜。』
⋯⋯
Api nu tvaṃ evaṃ vadeyyāsi: ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī mukhullokako’”ti?
Would you say to them: ‘Bring that person to me! Let them once more be my bondservant, my worker’?”
你是否會這麼說：『令那位男子再回來成為我的奴僕、受雇者、早起者、晚睡者、順從者、行合意者、說喜歡聽的話者、看人臉色者。』嗎？」
這時你會不會叫這位出家人再做替你工作的僕人，要早起遲睡，要做各種工作，要令你滿意，要對你尊敬，要隨時聽候吩咐呢？」
36.
“No hetaṃ, bhante.
“No, sir.
「不，大德！
「大德，不會。
Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma,
Rather, I would bow to them, rise in their presence, and offer them a seat.
那時，我們只會問訊，或會起立以座位迎接，
我會對他作禮；我會起立，請他就坐；
abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.
I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection.”
或會邀請，或會招待他衣服、施食、住處、病人的需要物、醫藥必需品，或會如法地安排守護、防護、保護。」
我會供養他衣服、食物、住處、藥物及其他用品；我會如法保護他。」
“Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti?
“What do you think, great king? If this is so, is there a fruit of the ascetic life apparent in the present life or not?”
「大王！你怎麼想：當存在這樣時，是直接可見的沙門果嗎？」
「大王，你認為怎樣，這不就是沙門在現生之中的成果嗎？」
“Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphalan”ti.
“Clearly, sir, there is.”
「大德！當存在這樣時，確實是直接可見的沙門果。」
「大德，真的。這是沙門在現生之中的成果。」
“Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññattan”ti.
“This is the first fruit of the ascetic life that’s apparent in the present life, which I point out to you.”
「大王！這是被我告知的第一個當生直接可見的沙門果。」
「大王，這就是我所解說的，第一種沙門在現生之中的成果。」
37.
“Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti?
“But sir, can you point out another fruit of the ascetic life that’s likewise apparent in the present life?”
「同樣的，大德！但，你能告知其它當生直接可見的沙門果嗎？」
「大德，你能否解說一下，另一種沙門在現生之中的成果呢？」
“Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi.
“I can, great king. Well then, I’ll ask you about this in return, and you can answer as you like.
「能，大王！那樣的話，大王！就這情況我要反問你，就依你認為妥當的來回答。
「大王，可以的。既然這樣，我反問你，就隨你自己的意思來答吧。
Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako.
What do you think, great king? Suppose you had a person who was a farmer, a householder, a hard worker, someone who builds up their capital.
大王！你怎麼想：這裡，如果男子是你的農夫、屋主、工作者、司財者，
大王，你認為怎樣，一個你的農夫，他是一個居士，他支持宗教事務，交稅給國家。
Tassa evamassa: ‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko.
They’d think: ‘The outcome and result of good deeds is just so incredible, so amazing!
他這麼想：『實在不可思議啊，先生！實在未曾有啊，先生！[真是]福德命、福德果報，
他心想：『真稀奇，真難以置信！竟有這麼好的福，竟有這麼好的報！
Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso.
For this King Ajātasattu is a human being, and so am I.
這位摩揭陀國阿闍世王韋提希子是人，我也是人，
阿闍世王是人，我也是人，
Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.
Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.
這位摩揭陀國阿闍世王韋提希子具備、具有五種欲自娛，我想就像天神一樣，
阿闍世王享受最高的五欲，就像天神那樣，
Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako.
Whereas I’m a farmer, a householder, a hard worker, someone who builds up their capital.
而我是農夫、屋主、工作者、司財者，
另一方面，我只是他的農夫，是一個居士，支持宗教事務，交稅給國家。
So vatassāhaṃ puññāni kareyyaṃ.
I really should do good deeds.
我確實應該做那福德，
實彼我〔得為如此，〕乃彼我之福德。
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
讓我剃除髮鬚、裹上袈裟衣後，從在家出家，成為非家生活。』
讓我也修福，剃掉頭髮和鬍鬚，穿著袈裟衣，從家庭生活中出家，過沒有家庭的生活吧。』
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya.
After some time they give up a large or small fortune, and a large or small family circle. They’d shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
過些時候，他捨斷少量的財富聚集或捨斷大量的財富聚集後；捨斷少量的親屬圈或捨斷大量的親屬圈後，剃除髮鬚、裹上袈裟衣後，從在家出家，成為非家生活。
後來，他捨棄所有財富，捨棄所有親屬，剃掉頭髮和鬍鬚，穿著袈裟衣，從家庭生活中出家，過沒有家庭的生活。
So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.
Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.
當這樣出家時，他能住於身、語、意已防護，以少量的衣食為知足、在獨居處歡喜，
他成為一位出家人，約束身、口、意，滿足於簡單的食物和衣服，樂於過遠離的生活。
Tañce te purisā evamāroceyyuṃ: ‘yagghe, deva, jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako;
And suppose your men were to report all this to you.
如果他們這麼告知你那位男子：『真的，陛下！你應該知道，那位男子是你的農夫、屋主、工作者、司財者，
「如果有人告訴你：『大王，你認得這位出家人嗎？他曾是你的農夫。』⋯⋯
so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito.
...
陛下！他剃除髮鬚、裹上袈裟衣後，從在家出家，成為非家生活。
⋯⋯
So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.
...
當這樣出家時，他住於身、語、意已防護，以少量的衣食為知足、在獨居處歡喜。』
⋯⋯
Api nu tvaṃ evaṃ vadeyyāsi: ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’”ti?
Would you say to them: ‘Bring that person to me! Let them once more be a farmer, a householder, a hard worker, someone who builds up their capital’?”
你是否會這麼說：『令那位男子再回來成為我的農夫、屋主、工作者、司財者。』嗎？」
這時你會不會叫這位出家人再做你的農夫，做一個居士，支持宗教事務，交稅給國家呢？」
38.
“No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma,
“No, sir. Rather, I would bow to them, rise in their presence, and offer them a seat.
「不，大德！那時，我們只會問訊，或會起立以座位迎接，
「大德，不會。我會對他作禮；我會起立，請他就坐；
abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.
I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection.”
或會邀請，或會招待他衣服、施食、住處、病人的需要物、醫藥必需品，或會如法地安排守護、防護、保護。」
我會供養他衣服、食物、住處、藥物及其他用品；我會如法保護他。」
“Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti?
“What do you think, great king? If this is so, is there a fruit of the ascetic life apparent in the present life or not?”
「大王！你怎麼想：當存在這樣時，是直接可見的沙門果嗎？」
〔世尊曰：〕「大王，你認為怎樣，這不就是沙門在現生之中的成果嗎？」
“Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphalan”ti.
“Clearly, sir, there is.”
「大德！當存在這樣時，確實是直接可見的沙門果。」
「大德，真的。這是沙門在現生之中的成果。」
“Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññattan”ti.
“This is the second fruit of the ascetic life that’s apparent in the present life, which I point out to you.”
「大王！這是被我告知的第二個當生直接可見的沙門果。」
「大王，這就是我所解說的，第二種沙門在現生之中的成果。」
39.
“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti?
“But sir, can you point out a fruit of the ascetic life that’s apparent in the present life which is better and finer than these?”
「大德！但，你能告知比這些直接可見的沙門果更卓越、更勝妙，其它當生直接可見的沙門果嗎？」
「大德，你能否解說一下，另一種沙門在現生之中更美妙、更優勝的成果呢？」
“Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī”ti.
“I can, great king. Well then, listen and apply your mind well, I will speak.”
「能，大王！那樣的話，大王！你要聽！你要好好作意！我要說了。」
「大王，可以的。既然這樣，留心聽，好好用心思量，我現在說了。」
“Evaṃ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.
“Yes, sir,” replied the king.
「是的，大德！」摩揭陀國阿闍世王韋提希子回答世尊。
阿闍世王回答世尊：「大德，是的。」
40.
Bhagavā etadavoca: “idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
The Buddha said this: “Consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
世尊這麼說：「大王！這裡，如來、阿羅漢、遍正覺者、明與行具足者、善逝、世間知者、應該被調御人的無上調御者、人天之師、佛陀、世尊出現於世間，
世尊說：「大王，如來出現於世上，是一位阿羅漢．等正覺．明行具足．善逝．世間解．無上士．調御者．天人師．佛．世尊；
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
他以證智自作證後，為這包括天、魔、梵的世界；包括沙門、婆羅門的世代；包括諸天、人宣說，
親身證得無比智，然後在這個有天神、魔羅、梵天、沙門、婆羅門、國王、眾人的世間宣說法義；
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
他教導開頭是善、中間是善、終結是善；意義正確、辭句正確的法，他說明唯獨圓滿、遍清淨的梵行。
所說的法義開首、中間、結尾都是善美的，有意義、有好的言辭、圓滿、清淨、開示梵行1。
41.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.
A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
屋主、屋主之子或在其它族姓中出生者聽聞那個法；
「居士或出身於各種種姓的人聽了這些法義之後，
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.
They gain faith in the Realized One...
聽聞那個法後，於如來處獲得信；
對如來生起了敬信；
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
...and reflect:
由於具備那獲得的信，他像這樣深慮：
有了這份敬信，他這樣反思：
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
『居家生活是障礙，是塵垢之路；出家是露地。
『在家生活有很多障礙，是塵垢之道；出家生活有如空曠的地方那樣沒有障礙。
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
住在家中，這是不容易行一向圓滿、一向清淨的磨亮海螺之梵行，
在家生活不易生活在圓滿、清淨、如螺那樣潔白的梵行之中。
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
讓我剃除髮鬚、裹上袈裟衣後，從在家出家，成為非家生活。』
讓我剃掉頭髮和鬍鬚，穿著袈裟衣，從家庭生活中出家，過沒有家庭的生活吧。』
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā
After some time they give up a large or small fortune, and a large or small family circle.
過些時候，他捨斷少量的財富聚集或捨斷大量的財富聚集後；捨斷少量的親屬圈或捨斷大量的親屬圈後，
後來，他捨棄所有財富，捨棄所有親屬，
ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
剃除髮鬚、裹上袈裟衣後，從在家出家，成為非家生活。
剃掉頭髮和鬍鬚，穿著袈裟衣，從家庭生活中出家，過沒有家庭的生活。
42.
So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno,
Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and seeking alms in suitable places.
當這樣出家時，他住於被波羅提木叉的自制所防護，具足正行和行境，
「他成為一位出家人，在戒的學處之中修學：修習戒律儀，在戒律儀這片牧養德行的牧地而行，
aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno,
Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct.
在微罪中看見可怕，在學處上受持後學習，他具備善的身業、語業，清淨的生活維持，戒具足，
即使細小的過錯也不會忽視。之後，他具有善的身業和口業，具有清淨的生活方式，具有戒行，
indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
They guard the sense doors, have mindfulness and situational awareness, and are content.
守護根門，具備正念與正知，已知足。
守護根門，具有念和覺知，知足。
43.
Kathañca, mahārāja, bhikkhu sīlasampanno hoti?
And how, great king, is a mendicant accomplished in ethics?
大王！比丘如何是戒具足者呢？
「大王，什麼是比丘具有戒行呢？
Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti.
It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword.
大王！這裡，比丘捨斷殺生後，他是離殺生者，
一位比丘捨棄殺生，遠離殺生；
Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
They’re scrupulous and kind, living full of compassion for all living beings.
他住於已捨離棍棒、已捨離刀劍、有羞恥的、同情的、對一切活的生物憐愍的，
放下木棒，放下武器；對所有生命都有悲憫心。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這是關於戒。
這是他的戒行。
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. This pertains to their ethics.
捨斷未給予而取後，他是離未給予而取者、給予而取者、只期待給予物者，以不盜取而自我住於清淨，這也是關於戒。
「捨棄偷盜，遠離偷盜；別人不給的東西便不取，別人不給的東西便不要；有一個不偷盜的清淨心。這是他的戒行。
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex.
捨斷非梵行後，他是梵行者，遠離俗法而住，已離婬欲，
「捨棄非梵行；他是一個梵行者，遠離低俗的性行為。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
44.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
捨斷妄語後，他是離妄語者、真實語者、緊隨真實者、能信賴者、應該信賴者、對世間無詐欺者，
「他捨棄妄語，遠離妄語；他說真話，只說真話，誠實，可信賴，說話沒有前後不一。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti;
They give up divisive speech.
捨斷離間語後，他是離離間語者：
「他捨棄兩舌，遠離兩舌；
ito sutvā na amutra akkhātā imesaṃ bhedāya;
They don’t repeat in one place what they heard in another...
他從這裡聽到後，不為了對這些人離間而在那裡說，
不會說離間別人的說話；
amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya.
so as to divide people against each other.
或者，他從那裡聽到後，不為了對那些人離間而在這裡說，
⋯⋯
Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.
Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
像這樣，他是分裂的調解者、和諧的散播者、樂於和合者、愛好和合者、喜歡和合者、作和合之言說者，
他幫助分裂的得到復合，喜歡和合，景仰和合，欣樂和合，說使人和合的說話。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti;
They give up harsh speech.
捨斷粗惡語後，他是離粗惡語者，
「他捨棄惡口，遠離惡口；
yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
他以柔和的言語：悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的，像那樣的言語與人說話，
無論他說什麼，都柔和、悅耳、和藹、親切、有禮、令人歡喜、令人心悅。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī,
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training.
捨斷雜穢語後，他是離雜穢語者：他是適當時機之說者、事實之說者、有益處之說者，如法之說者、如律之說者；
「他捨棄綺語，遠離綺語；他說適時的話、真實的話、有意義的話、和法有關的話、和律有關的話、
nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
They say things at the right time which are valuable, reasonable, succinct, and beneficial.
他以適當時機說有價值、有理由、有節制、具有利益的話，
有價值的話；他在適當的時候說話，說話有道理，適可而止，對人有益。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
45.
Bījagāmabhūtagāmasamārambhā paṭivirato hoti … pe …
They refrain from injuring plants and seeds.
他是離破壞種子類、草木類者，
「他遠離損害種子和植物的行為；
ekabhattiko hoti rattūparato virato vikālabhojanā.
They eat in one part of the day, abstaining from eating at night and food at the wrong time.
是晚上停止、戒絕非時食的一日一食者，
一天只吃一餐，過了中午不吃東西，遠離非時食；
Naccagītavāditavisūkadassanā paṭivirato hoti.
They avoid seeing shows of dancing, singing, and music.
是離跳舞、歌曲、音樂、看戲者，
遠離觀看跳舞、唱歌、奏樂、表演；
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.
They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup.
是離花環之配戴、芳香之莊嚴、塗抹物之打扮狀態者，
遠離花環、香水、膏油、飾物；
Uccāsayanamahāsayanā paṭivirato hoti.
They avoid high and luxurious beds.
是離高床、大床者，
遠離豪華的大床；
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.
They avoid receiving gold and money,
是離領受金銀者，
遠離接受金銀錢財；
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.
raw grains,
是離領受生穀者，
遠離接受穀物；
Āmakamaṃsapaṭiggahaṇā paṭivirato hoti.
raw meat,
是離領受生肉者，
遠離接受生肉；
Itthikumārikapaṭiggahaṇā paṭivirato hoti.
women and girls,
是離領受女子、少女者，
遠離接受婦女；
Dāsidāsapaṭiggahaṇā paṭivirato hoti.
male and female bondservants,
是離領受男奴僕、女奴僕者，
遠離接受僕人；
Ajeḷakapaṭiggahaṇā paṭivirato hoti.
goats and sheep,
是離領受山羊與羊者，
遠離接受禽畜；
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.
chickens and pigs,
是離領受雞與豬者，
⋯⋯
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.
elephants, cows, horses, and mares,
是離領受象、牛、馬、騾馬者，
⋯⋯
Khettavatthupaṭiggahaṇā paṭivirato hoti.
and fields and land.
是離領受田與地者，
遠離接受農田；
Dūteyyapahiṇagamanānuyogā paṭivirato hoti.
They refrain from running errands and messages;
是離從事差使、遣使者，
遠離替人做信使；
Kayavikkayā paṭivirato hoti.
buying and selling;
是離買賣者，
遠離做買賣；
Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti.
falsifying weights, metals, or measures;
是離在秤重上欺瞞、偽造貨幣、度量欺詐者，
遠離欺騙的量秤；
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.
bribery, fraud, cheating, and duplicity;
是離賄賂、欺瞞、詐欺、不實者，
遠離賄賂、欺騙、詐騙；
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
mutilation, murder, abduction, banditry, plunder, and violence.
是離割截、殺害、捕縛、搶奪、掠奪、暴力者，
遠離傷害、殺害、綑綁、攔劫、搶掠。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
46.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們住於從事破壞種子類、草木類，
「一些沙門婆羅門吃了信眾所布施的食物，但卻常損害種子和植物，
Seyyathidaṃ— mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti.
These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds.
即：根種子、莖種子、節種子、自落種子、種子種子[為]第五，這樣，他是離破壞種子類、草木類者，
如損害樹根、樹幹、枝、節、種子等。但是，這位比丘遠離損害種子和植物。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
47.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們住於從事受用物的貯藏，
「一些沙門婆羅門吃了信眾所布施的食物，但卻常受用儲存的東西，
Seyyathidaṃ—annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti.
This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. They refrain from storing up such goods.
即：食物的貯藏、飲料的貯藏、衣物的貯藏、交通工具的貯藏、臥床的貯藏、香料的貯藏、肉的貯藏，這樣，他是離這樣或那樣受用物的貯藏者，
如受用儲存的食物、儲存的飲品、儲存的衣服、儲存的車輛、儲存的床鋪、儲存的香水、儲存的肉類等。但是，這位比丘遠離受用儲存的東西。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
48.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們住於從事看表演，
「一些沙門婆羅門吃了信眾所布施的食物，但卻常觀看表演，
Seyyathidaṃ—naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ
This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; acrobatic and bone-washing displays of the corpse-workers;
即：舞蹈、歌唱、音樂、戲劇、講古、掌聲、鐃鈸、大鼓、魔術、鐵球戲、竹棒戲、特技、
如觀看跳舞、唱歌、奏樂、話劇、講故事、擊掌、金屬敲擊樂、陶瓷敲擊樂、歌劇、滾球遊戲、攀竹遊戲、人偶遊戲、
hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ
battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails;
象打鬥、馬打鬥、水牛打鬥、公牛打鬥、山羊打鬥、公羊打鬥、公雞打鬥、鵪鶉打鬥、棒杖打鬥、拳頭打鬥、
鬥象、鬥馬、鬥水牛、鬥公牛、鬥山羊、鬥公羊、鬥雞、鬥鵪鶉、比棒、比拳、
nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato hoti.
staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. They refrain from such shows.
摔角、演習、兵列、軍陣、閱兵，這樣，他是離看這樣或那樣表演者，
摔跤、士兵操練、士兵演習、士兵布陣、閱兵等。但是，這位比丘遠離觀看表演。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
49.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們住於從事賭博放逸處，
「一些沙門婆羅門吃了信眾所布施的食物，但卻常玩放逸的勝負遊戲，
Seyyathidaṃ—aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ
This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults,
即：八目棋、十目棋、空中棋、跳房子遊戲、石積遊戲、骰子板、打木棒遊戲、手型遊戲、骰子、吹葉笛、玩具鋤遊戲、翻筋斗遊戲、
如玩八格棋盤棋、十格棋盤棋、不用棋盤棋、跳步遊戲、取層疊木塊、骰子、擊木塊、手畫、球戲、吹葉管、犂地戲、翻筋斗、
ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti.
pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. They refrain from such gambling.
玩具風車遊戲、玩具量器遊戲、車遊戲遊戲、玩具弓箭遊戲、猜字遊戲、猜想法遊戲、模仿瑕疵遊戲，這樣，他是離這樣或那樣賭博放逸處者，
風車轉、量戲、車戲、弓戲、猜字、猜意念、模仿殘障等。但是，這位比丘遠離玩放逸的勝負遊戲。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
50.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.
如某些沙門、婆羅門吃了以信應該施與的食物後，
「一些沙門婆羅門吃了信眾所布施的食物，但卻常受用豪華的大床，
Seyyathidaṃ—āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ
This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals,
這樣，他們住於從事高床、大床，即：高椅、長椅、長羊毛覆蓋物、彩色覆蓋物、長羊毛覆蓋物、白羊毛覆蓋物、厚布墊、毛織墊、
如受用附有床几的床、床腳有雕刻的床、設有頂篷的床、兩頭各有丹枕的床、長毛被褥、色彩鮮艷的被褥、白羊毛被褥、毛織的被褥、羊毛被褥、有動物圖案的羊毛被褥、
tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ
double-or single-fringed—and silk covers studded with gems, as well as silken sheets,
邊緣有毛繸的墊子、一邊緣有毛繸的墊子、珠寶刺繡的絹織覆蓋物、絹布、
兩邊有繐的被褥、一邊有繐的被褥、金絲被褥、白毫被褥、
kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti.
woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. They refrain from such bedding.
毛織覆蓋物、象背氈墊、馬背氈墊、車上氈墊、羊皮的編織物、頂級羚鹿皮覆蓋物、有頂篷的、兩端有紅色枕墊，這樣，他是離這樣或那樣高床、大床者，
大被褥、繡上象的被褥、繡上馬的被褥、繡上車的被褥、羚羊皮被褥、鹿皮被褥等。但是，這位比丘遠離受用豪華的大床。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
51.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們住於從事塗抹物之打扮狀態，
「一些沙門婆羅門吃了信眾所布施的食物，但卻常妝扮身體，
Seyyathidaṃ— ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ
This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation,
即：[芳香]塗身、按摩、[芳香]沐浴、揉擦[四肢]、[使用]鏡子、眼膏、花環、香料、塗油、塗臉粉、塗臉油、
如塗香膏、塗香油、香水浴、按摩、照鏡、髹眼影、戴花環、塗香水、施臉粉、塗唇膏、
hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti
bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes.
手環、髮飾、[裝飾用]手杖、[裝飾用]水瓶、劍、[裝飾用]傘、彩繪鞋、頭巾、寶石、拂塵、白色衣服、長繸，
戴手鐲、紮髻、持杖、持瓶、持劍、持傘、穿有花飾的鞋、戴冠、戴珠寶、用塵拂、穿有長繐的白衣等。
evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti.
They refrain from such beautification and adornment.
這樣，他是離這樣或那樣塗抹物之打扮狀態者，
但是，這位比丘遠離妝扮身體。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
52.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們住於從事畜生論，
一些沙門婆羅門吃了信眾所布施的食物，但卻常說俗世間的說話，
Seyyathidaṃ– rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ
This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries;
即：國王論、盜賊論、大臣論、軍隊論、怖畏論、戰爭論、食物論、飲料論、衣服論、臥具論、花環論、氣味論、親里論、車乘論、村落論、城鎮論、城市論、國土論、
「如說有關國王、盜賊、大臣、軍隊、恐懼、戰爭、食物、飲品、衣服、床具、花環、香水、親屬、車乘、鄉村、市鎮、都城、國家、
itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti.
talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. They refrain from such low talk.
女人論、英雄論、街道論、水井論、祖靈論、種種論、世界起源論、海洋起源論、如是有無論 ，這樣，他是離這樣或那樣畜生論者，
女士、英雄、街上流言、井邊流言、亡靈、雜事、世間、大海、是非對錯等說話。但是，這位比丘遠離俗世間的說話。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
53.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們住於從事諍論，
「一些沙門婆羅門吃了信眾所布施的食物，但卻常和人辯論──
Seyyathidaṃ—na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te,
They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t.
即：『你不了知這法、律，我了知這法、律；你了知這法、律什麼！你是邪行者，我是正行者；我的是一致的，你的是不一致的：
『你不明白這些法和律，我才明白這些法和律；你能夠明白這些法和律嗎？』『你說錯了，我才說得對！』『我前後一致，你前後矛盾！』
pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti.
You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ They refrain from such argumentative talk.
應該先說的而後說，應該後說的而先說；一直以來你所熟練的是顛倒的；你的理論已被論破，去救[你的]理論；你已被折伏，請你拆解，如果你能。』 這樣，他是離這樣或那樣諍論者，
『你之前說了應該後說的說話，但之後才說應該在先前說的說話！』『我改變了你的想法！』『你提出的論據已被駁倒，你敗了！』『繼續試，看看能否脫困吧！』 ──但是，這位比丘遠離和人辯論。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
54.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們住於從事當信差來往，
「一些沙門婆羅門吃了信眾所布施的食物，但卻常替人做信使，
Seyyathidaṃ— raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ— idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti iti vā iti
This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’
即：屬於國王、國王的大臣、剎帝利、婆羅門、屋主、青年的[，他們說]：『你去這裡，你去那裡；取這個[去]，在那裡，拿這個來。』
如替國王、大臣、剎帝利、婆羅門、居士、兒童等做信使──被呼喚：『來這裏。』『去那裏。』『帶東西來這裏。』『帶東西去那裏。』──
evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti.
They refrain from such errands.
這樣，他是離這樣或那樣當信差來往者，
但是，這位比丘遠離替人做信使。這是他的戒行。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
此亦比丘戒之一份。
55.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīsitāro ca.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to chase after other material possessions.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們是設計、攀談、暗示、譏諷、以利養換取其他利養者，
「一些沙門婆羅門吃了信眾所布施的食物，但卻常為了取得更多供養而虛偽、不誠實、欺騙、詐騙。
Iti evarūpā kuhanalapanā paṭivirato hoti.
They refrain from such deceit and flattery.
這樣，他是離詭詐說話者，
但是，這位比丘遠離虛偽和不誠實。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
56.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們以畜生明邪命謀生，
「一些沙門婆羅門吃了信眾所布施的食物，但卻從事俗世間的知識學問，以不正確的方式來活命，
Seyyathidaṃ—aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ
This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices,
即：肢體相、天變地異的占相、夢的占相、男女相的占相、被老鼠咬破的占相、火的獻供(護摩)、杓子的獻供、稻殼的獻供、米糠的獻供、米粒的獻供、熟酥的獻供、油的獻供、口的獻供、血的獻供、
如從事看掌、星相、解夢、鼠嚙相、火供、杓供、穀供、飯供、米供、熟酥供、麻油供、口供、血供、
aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.
palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. They refrain from such low lore, such wrong livelihood.
手足明、宅地明、政治明、福咒明、鬼神明、土地明、蛇明、毒藥明、蠍子明、老鼠明、鳥明、烏鴉明、算命、箭除之法、獸的領域， 這樣，他是離這樣或那樣以畜生明邪命謀生者，
掌相、土地風水、農田風水、符咒、驅魔、尋寶、治蛇咬、治毒、治蠍螫、治鼠咬、解鳥聲、解烏鴉聲、預測壽命、防箭傷害、解走獸聲等知識學問。但是，這位比丘遠離俗世間的知識學問。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
57.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們以畜生明邪命謀生，
「一些沙門婆羅門吃了信眾所布施的食物，但卻從事俗世間的知識學問，以不正確的方式來活命，
Seyyathidaṃ— maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ
This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants,
即：寶石占相、衣服占相、棒杖占相、刀占相、劍占相、箭占相、弓占相、武器占相、女子占相、男子占相、童男占相、童女占相、奴僕占相、
如從事以珠寶相、杖相、衣相、劍相、箭相、弓相、武器相、男相、女相、男童相、女童相、男僕相、女僕相、
hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti
elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.
象占相、馬占相、水牛占相、公牛占相、牛占相、山羊占相、公羊占相、雞占相、鵪鶉占相、蜥蜴占相、耳環占相、龜占相、鹿占相，
象相、馬相、水牛相、公牛相、母牛相、山羊相、公羊相、公雞相、鵪鶉相、蜥蜴相、耳環相、烏龜相、走獸相等預測吉凶的知識學問。
evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.
They refrain from such low lore, such wrong livelihood.
這樣，他是離這樣或那樣以畜生明邪命謀生者，
但是，這位比丘遠離俗世間的知識學問。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
58.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們以畜生明邪命謀生，
「一些沙門婆羅門吃了信眾所布施的食物，但卻從事俗世間的知識學問，以不正確的方式來活命，
Seyyathidaṃ—raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati,
This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa;
即：諸王將出發；諸王將不出發、內部諸王將到來；外部諸王將退卻、外部諸王將到來；內部諸王將退卻、
如從事預測：『國王將會出征，國王將會收兵。』『我們的國王將會推進，對方的國王將會撤退。』『對方的國王將會推進，我們的國王將會撤退。』
abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati,
or that our king will triumph and the enemy king will be defeated, or vice versa;
內部諸王將勝利；外部諸王將敗北、外部諸王將勝利；內部諸王將敗北，
『我們的國王將會戰勝，對方的國王將會戰敗。』『對方的國王將會戰勝，我們的國王將會戰敗。』
iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.
and so there will be victory for one and defeat for the other. They refrain from such low lore, such wrong livelihood.
這樣，他是離這樣或那樣以畜生明邪命謀生者，
『這人將會勝利。』『這人將會失敗。』等知識學問。但是，這位比丘遠離俗世間的知識學問。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
59.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們以畜生明邪命謀生，
「一些沙門婆羅門吃了信眾所布施的食物，但卻從事俗世間的知識學問，以不正確的方式來活命，
Seyyathidaṃ— candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati,
This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition;
即：將有月蝕、將有日蝕、將有星蝕、將有日月的[正常]軌道、將有日月的偏離軌道、將有星辰的[正常]軌道、將有星辰的偏離軌道、
如從事預測：『將會日蝕。』『將會月蝕。』『將會星蝕。』『日月將會循著軌跡運行。』『日月將會不循軌跡運行。』
nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṅkilesaṃ vodānaṃ bhavissati,
that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars.
將有流星的隕落、將有天火、將有地震、將有天鼓、將有日月星辰的上升下沉遮蔽明淨、
『星將會循著軌跡運行。』『星將會不循軌跡運行。』『將會有流星。』『天空將會有黃道光。』『將會地震。』『將會打雷。』『日月星辰將會何時上昇、何時落下、何時明亮、何時暗淡。』
evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati,
And it also includes making predictions about the results of all such phenomena.
月蝕將有這樣的果報、日蝕將有這樣的果報、星蝕將有這樣的果報、日月[正常]軌道將有這樣的果報、日月偏離軌道將有這樣的果報、
『日蝕將會帶來什麼吉凶。』『月蝕將會帶來什麼吉凶。』『星蝕將會帶來什麼吉凶。』『日月循著軌跡運行將會帶來什麼吉凶。』『日月不循軌跡運行將會帶來什麼吉凶。』
evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati,
...
星辰[正常]軌道將有這樣的果報、星辰偏離軌道將有這樣的果報、流星隕落將有這樣的果報、天火將有這樣的果報、地震將有這樣的果報、天鼓將有這樣的果報、
『星循著軌跡運行將會帶來什麼吉凶。』『星不循軌跡運行將會帶來什麼吉凶。』『流星將會帶來什麼吉凶。』『黃道光將會帶來什麼吉凶。』『地震將會帶來什麼吉凶。』『打雷將會帶來什麼吉凶。』
evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṅkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
... They refrain from such low lore, such wrong livelihood. This pertains to their ethics.
日月星辰的上升下沉遮蔽明淨將有這樣的果報，這樣，他是離這樣或那樣以畜生明邪命謀生者，這也是關於戒。
『日月星辰上昇、落下、明亮、暗淡將會帶來什麼吉凶。』 等知識學問。但是，這位比丘遠離俗世間的知識學問。這是他的戒行。
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們以畜生明邪命謀生，
「一些沙門婆羅門吃了信眾所布施的食物，但卻從事俗世間的知識學問，以不正確的方式來活命，
Seyyathidaṃ— suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati,
This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health.
即：將多雨、將難有雨、將豊收、將飢饉、將安穩、將有恐怖、將有疾病、將無病、
如從事預測：『將會有雨水。』『將會乾旱。』『將會豐收。』『將會失收。』『將會平安。』『將會不安。』『將會有病。』『將會健康。』 等知識學問。
muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.
It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology. They refrain from such low lore, such wrong livelihood.
查驗、會計、計算、詩作、世間論，這樣，他是離這樣或那樣以畜生明邪命謀生者，
還有從事手語、計算、數學、詩詞、俗世哲學等知識學問。但是，這位比丘遠離俗世間的知識學問。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
61.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們以畜生明邪命謀生，
「一些沙門婆羅門吃了信眾所布施的食物，但卻從事俗世間的知識學問，以不正確的方式來活命，
Seyyathidaṃ— āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ
This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses,
即：嫁娶[時間]、結婚、離婚、揭幕、討債、貸出、開運、作惡運、墮胎、
如從事嫁娶、撮合姻緣咒術、拆散姻緣咒術、付款擇日、取款擇日、撮合友情咒術、拆散友情咒術、墮胎咒術、
jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ
binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle;
綁舌[咒術]、使顎被結縛[咒術]、[他人]手控制咒術、顎咒術、耳聾咒術、詢問鏡子[而得答案]、詢問女孩[靈媒]、詢問天、
使人不能說話咒術、使人不能開口咒術、使人雙手扭絞咒術、使人耳聾咒術、向鏡問卜、向童女問卜、向天神問卜、
ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.
worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. They refrain from such low lore, such wrong livelihood. {.pali}
太陽崇拜、大[梵天]崇拜、口吐出火、招請幸運女神，這樣，他是離這樣或那樣以畜生明邪命謀生者，
以口噴火來施咒術、召喚財神等知識學問。但是，這位比丘遠離俗世間的知識學問。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
這是他的戒行。
62.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
如某些沙門、婆羅門吃了以信應該施與的食物後，這樣，他們以畜生明邪命謀生，
「一些沙門婆羅門吃了信眾所布施的食物，但卻從事俗世間的知識學問，以不正確的方式來活命，
Seyyathidaṃ— santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ
This includes rites for propitiation, for granting wishes, for ghosts, for the earth,
即：透過神而使變得寂靜的儀式、誓願儀式、鬼神儀式、居地儀式、
如從事祈福法事、還願法事、施咒術法事、
vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ
for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations.
[使]元氣旺盛儀式、[使]性無能儀式、房地儀式、房地準備儀式、洗淨、[芳香]沐浴、獻供、
祈生殖力法事、祈沒有生殖力法事、動土法事、封聖地法事、淨口法事、沐浴法事、火祭法事等知識學問。
vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ
It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments;
催吐劑、瀉藥、向上瀉藥、向下瀉藥、頭的瀉藥、耳油藥、眼藥水、灌鼻、藥膏、塗油、
還有從事嘔出嘔吐物、洗腸、除痰、排便、洗頭、滴耳、洗眼、滴鼻、塗油、塗藥、
sālākiyaṃ sallakattiyaṃ dārakatikicchā, mūlabhesajjānaṃ anuppadānaṃ, osadhīnaṃ paṭimokkho iti vā iti
surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.
眼科、外科、兒科、根藥、無生(藥的解藥)、藥草、瀉劑，
針灸、做手術、治小兒疾病、治一般疾病、開藥、敷藥等知識學問。
evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.
They refrain from such low lore, such wrong livelihood.
這樣，他是離這樣或那樣以畜生明邪命謀生者，
但是，這位比丘遠離俗世間的知識學問。這是他的戒行。
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
這也是關於戒。
此亦為比丘戒之一份。
63.
Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.
A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
大王！那位這樣戒具足的比丘在任何地方都不看見戒自制的恐怖，
「大王，一位具有戒行的比丘，去到任何地方都不會因戒律而心生恐懼。
Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato;
It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.
大王！猶如敵人已被殺害的剎帝利灌頂王，在任何地方都不看見敵人的恐怖，
大王，就正如一位清除了敵人的灌頂剎帝利，去到任何地方都不會因敵人而心生恐懼那樣；
evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.
In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
同樣的，大王！那位這樣戒具足的比丘在任何地方都不看見戒自制的恐怖。
同樣地，一位具有戒行的比丘，去到任何地方都不會因戒律而心生恐懼。
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
已具備這聖戒蘊，他自身內感受無過失的安樂，
他具有聖者之戒蘊，親身體驗沒有過失之樂。
Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.
That’s how a mendicant is accomplished in ethics.
大王！這樣，比丘是戒具足者。
大王，這就是比丘具有戒行了。
64.
Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti?
And how does a mendicant guard the sense doors?
大王！比丘如何是守護根門者呢？
「大王，什麼是比丘守護根門呢？
Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
大王！這裡，比丘以眼見色後，不成為相的執取者、細相的執取者，
一位比丘在眼看到色之後，不執取形，不執取相。
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
因為當住於眼根的不防護時，貪憂、惡不善法會流入，他依其自制而行動，保護眼根，在眼根上達到自制；
他知道如果不約束眼根的話，貪著、苦惱這些惡不善法便會漏入內心，因此他約束眼根，守護眼根，修習眼根律儀。
Sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they hear a sound with their ears ... When they smell an odor with their nose ... When they taste a flavor with their tongue ... When they feel a touch with their body ... When they know an idea with their mind, they don’t get caught up in the features and details.
以耳聽聲音後，……以鼻聞氣味後，……以舌嚐味道後，……以身觸所觸後，……以意識知法後，不成為相的執取者、細相的執取者，
「他在耳聽到聲⋯⋯「他在鼻嗅到香⋯⋯「他在舌嚐到味⋯⋯「他在身感到觸⋯⋯
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
因為當住於意根的不防護時，貪憂、惡不善法會流入，
「他在意想到法之後，不執取形，不執取相。他知道如果不約束意根的話，貪著、苦惱這些惡不善法便會漏入內心，因此他約束意根，守護意根，修習意根律儀。
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
他依其自制而行動，保護意根，在意根上達到自制，已具備這聖根自制，他自身內感受不受害的安樂，
他具有聖者之根律儀，親身體驗無染之樂。
Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.
That’s how a mendicant guards the sense doors.
大王！這樣，比丘是守護根門者。
大王，這就是比丘守護根門了。
65.
Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti?
And how does a mendicant have mindfulness and situational awareness?
大王！比丘如何具備正念與正知呢？
「大王，什麼是比丘具有念和覺知呢？
Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs;
比丘在前進、後退時是正知於行為者；在前視、後視時是正知於行為者；在[肢體]曲伸時是正知於行為者；
一位比丘在往還的時候，對往還有覺知；在向前觀望、向周圍觀望的時候，對向前觀望、向周圍觀望有覺知；在屈伸身體的時候，對屈伸身體有覺知；
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti,
when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting;
在[穿]衣、持鉢與大衣時是正知於行為者；在飲、食、嚼、嚐時是正知於行為者；
在穿衣持缽的時候，對穿衣持缽有覺知；在飲食、咀嚼、感受味覺的時候，對飲食、咀嚼、感受味覺有覺知；
uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
在大小便動作時是正知於行為者；在行、住、坐、臥、清醒、語、默時是正知於行為者，
在大便、小便的時候，對大便、小便有覺知；在行走、站立、坐下、睡覺、睡醒、說話、靜默的時候，對行走、站立、坐下、睡覺、睡醒、說話、靜默有覺知。
Evaṃ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.
That’s how a mendicant has mindfulness and situational awareness.
大王！這樣，比丘具備正念與正知。
大王，這就是比丘具有念和覺知了。
66.
Kathañca, mahārāja, bhikkhu santuṭṭho hoti?
And how is a mendicant content?
大王！比丘如何是已知足者呢？
大王！又比丘如何為滿足耶？
Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena.
It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly.
大王！比丘是已知足者：以衣服保護身體、以施食保護肚子，
「大王，什麼是比丘知足呢？一位比丘對能蔽體的衣服知足，對能果腹的食物知足。
So yena yeneva pakkamati, samādāyeva pakkamati.
Wherever they go, they set out taking only these things.
不論出發到何處，他只拿[這些]出發，
無論他去哪裏，都只是和衣缽隨行。
Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;
They’re like a bird: wherever it flies, wings are its only burden.
猶如鳥不論以翼飛到何處，只有翼的負荷而飛。
就正如雀鳥和牠的羽翼，無論雀鳥飛去哪裏，都只是和雙翼隨行。
evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.
In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly.
同樣的，大王！比丘以衣服保護身體、以施食保護肚子為知足，
同樣地，一位比丘對能蔽體的衣服知足，對能果腹的食物知足。
So yena yeneva pakkamati, samādāyeva pakkamati.
Wherever they go, they set out taking only these things.
不論出發到何處，他只拿[這些]出發，
無論他去哪裏，都只是和衣缽隨行。
Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.
That’s how a mendicant is content.
大王！這樣，比丘是已知足者。
大王，這就是比丘知足了。
67.
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato,
When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,
已具備這聖戒蘊，已具備這聖根自制，已具備這聖正念與正知，已具備這聖知足，
「他具有聖者之戒蘊、聖者之根律儀、聖者之念和覺知、聖者之知足，
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
他親近獨居的住處：林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。
居住在叢林、樹下、深山、山谷、岩洞、墓地、森林、曠野、草堆等遠離的住處之中。
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.
他食畢，從施食處返回，坐下，盤腿後，挺直身體，建立起面前的正念後，
他在化食完畢，吃過食物後返回，然後盤腿坐下來，豎直腰身，把念保持安放在要繫念的地方。
68.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
他捨斷對世間的貪婪，以離貪婪心而住，使心從貪婪中清淨。
「他捨棄世上的貪欲，超越貪欲；內心清除了貪欲。
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
捨斷惡意與瞋怒後，住於無瞋害心、對一切活的生物憐愍，使心從惡意與瞋怒中清淨。
「他捨棄瞋恚，心中沒有瞋恚，只有利益和悲憫所有眾生；內心清除了瞋恚。
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti.
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
捨斷惛沈睡眠後，住於離惛沈睡眠、有光明想、正念、正知，使心從惛沈睡眠中清淨。
「他捨棄昏睡，超越昏睡，有光明想，有念和覺知；內心清除了昏睡。
Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti.
Restlessness hankers for the future and is countered by contentment.
捨斷掉舉後悔後，住於不掉舉、自身內心寂靜，使心從掉舉後悔中清淨。
「他捨棄掉悔，沒有激盪，有一個內裏平靜的心；內心清除了掉悔。
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
捨斷疑惑後，住於脫離疑惑、在善法上無疑，使心從疑惑中清淨。
「他捨棄疑惑，超越疑惑，沒有疑惑；內心清除了對善法的疑惑。
69.
Seyyathāpi, mahārāja, puriso iṇaṃ ādāya kammante payojeyya.
Suppose a man who has gotten into debt were to apply himself to work,
大王！猶如男子如果拿了借款後從事事業，
「大王，就正如一個貸款營商⋯⋯
Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya.
and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner.
如果他的那些事業成功，他會終結那舊的借款本金，會有超出的餘額扶養妻子，
⋯⋯而得到成功的人，清還所有債款後還有餘錢來養家。
Tassa evamassa: ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ.
Thinking about this,
他這麼想：『我以前拿了借款後會從事事業，
當他想起這件事情時，
Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti.
...
我的那些事業成功，我終結了那舊的借款本金，有超出的餘額扶養我的妻子。』
⋯⋯
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
he’d be filled with joy and happiness.
他從此因緣而會得到欣悅，會到達喜悅。
內心便會得到歡悅、得到快樂。
70.
Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno;
“Now suppose that a man falls sick — in pain and seriously ill.
大王！猶如男子如果生病、痛苦、重病，
「大王，又正如一個有病的人，身體有病痛，
bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā.
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. But after some time they’d recover from that illness, and regain their appetite and their strength.
他會不喜歡食物，身體會沒力氣，過些時候，如果他從那個病脫離，他會喜歡食物，他的身體會有力氣，
沒有胃口，沒有體力，過了一些時候他康復了，有胃口，有體力。
Tassa evamassa: ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi kāye balamattā.
Thinking about this,
他這麼想：『我以前生病、痛苦、重病，我不喜歡食物，我的身體沒力氣，
當他想起這件事情時，
Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti.
...
現在，我從那個病脫離，我喜歡食物，我的身體會有力氣。』
⋯⋯
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
they’d be filled with joy and happiness.
他從此因緣而會得到欣悅，會到達喜悅。
內心便會得到歡悅、得到快樂。
71.
Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa.
Suppose a person was imprisoned in a jail.
大王！猶如男子如果被關在監獄裡，
「大王，又正如一個被囚禁在牢房的人，
So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo.
But after some time they were released from jail, safe and sound, with no loss of wealth.
過些時候，如果他從那個監獄被平安地、無恐怖地釋放，沒有任何財物損失，
過了一些時候他獲釋了，得到安樂，沒有困苦，財物沒有損失。
Tassa evamassa: ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti.
Thinking about this,
他這麼想：『以前，我被關在監獄裡，現在，我從那個監獄被平安地、無恐怖地釋放，沒有任何財物損失。』
當他想起這件事情時，
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
they’d be filled with joy and happiness.
他從此因緣而會得到欣悅，會到達喜悅。
內心便會得到歡悅、得到快樂。
72.
Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. Tassa evamassa: ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṅgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. But after some time they’d be freed from servitude. They would be their own master, not indentured to another, an emancipated individual able to go where they wish. Thinking about this, they’d be filled with joy and happiness.
大王！猶如男子如果是奴隸、非依靠自己者、依靠他人者，不能去想去的地方，過些時候，如果他從那奴隸被釋放，是依靠自己者、不依靠他人者、自由者，能去想去的地方，他這麼想：『以前，我是奴隸、非依靠自己者、依靠他人者，不能去想去的地方，現在，我從那奴隸被釋放，是依靠自己者、不依靠他人者、自由者，能去想去的地方。』他從此因緣而會得到欣悅，會到達喜悅。
「大王，又正如一個奴僕，沒有自由，受人支配，不能隨心所欲到處走，過了一些時候他恢復自由身，重獲自由，不受人支配，可以隨心所欲到處走。當他想起這件事情時，內心便會得到歡悅、得到快樂。
73.
Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa: ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. Thinking about this, they’d be filled with joy and happiness.
大王！猶如有財富、有財物的男子如果走上曠野道路，飢饉的、有怖畏的，過些時候，如果他從那個曠野平安地度脫，到達村落邊界，安穩的、無怖畏的，他這麼想：『以前，有財富、有財物的我走上曠野道路，飢饉的、有怖畏的，現在，我從那個曠野平安地度脫，到達村落邊界，安穩的、無怖畏的。』他從此因緣而會得到欣悅，會到達喜悅。
「大王，又正如一個帶著財物的人，要穿過一個遼闊、沒有食物、危險、令人恐懼的荒野，過了一些時候他穿過了那個荒野，平安地抵達一條安穩、太平的村落。當他想起這件事情時，內心便會得到歡悅、得到快樂。
74.
Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.
In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing.
同樣的，大王！比丘看這些自己未捨斷的五蓋如借款、如疾病、如監獄、如奴隸、如曠野道路；
「大王，同樣地，一位比丘如果不捨棄五蓋的話，他就被視為欠債、患病、囚犯、奴僕、穿越荒野那樣。
Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.
同樣的，大王！比丘看這些自己已捨斷的五蓋如無借款、如無疾病、如從監獄被釋放、如脫離奴隸者、如安穩的終極之地。
一位比丘如果捨棄五蓋的話，他就被視為沒有債項、健康、出獄、得自由身、抵達安穩之地那樣。
75.
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
當他看見自己五蓋已被捨斷時，欣悅被生起；當歡悅時，則喜被生；當意喜時，則身寧靜；身已寧靜者，則感受樂；心樂者，則入定。
「當他觀察自己捨棄了五蓋時，歡悅便會生起；當有歡悅時，喜便會生起；當內心有喜時，身體便會猗息；當身體猗息時便會體驗樂；有樂的人，內心便會定下來。
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
他從離欲、離不善法後，進入後住於有尋、有伺，離而生喜、樂的初禪，他以離而生喜、樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被離而生喜、樂遍滿。
「他內心離開了五欲、離開了不善法，有覺、有觀，有由離開五欲和不善法所生起的喜和樂；他進入了初禪。他的身體注滿、充滿了由離開五欲和不善法所生起的喜和樂，全身沒有任何一處地方不被喜和樂所充遍。
76.
Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
大王！猶如熟練的澡堂師傅或澡堂師傅的徒弟在銅皿中撒佈沐浴粉後，與水充分攪拌，沐浴粉團隨之濕潤、來到濕潤、內外被滲透濕潤而無遺漏。
「大王，就正如一位熟練的浴師或他的徒弟，把皂粉倒進鐵桶，再倒進水來把它搓成皂球，這時整團皂球內內外外都充遍水份，水份不會滲漏出來。
evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
同樣的，大王！比丘以離而生喜、樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被離而生喜、樂遍滿，
同樣地，這位比丘的身體注滿、充滿了由離開五欲和不善法所生起的喜和樂，全身沒有任何一處地方不被喜和樂所充遍。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
77.
Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without applying the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
再者，大王！比丘以尋與伺的平息，自信，一心，進入後住於無尋、無伺，定而生喜、樂的第二禪，他以定而生喜、樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被定而生喜、樂遍滿。
「大王，再者，一位比丘平息了覺和觀，內裏平伏、內心安住一境，沒有覺、沒有觀，有由定所生起的喜和樂；他進入了二禪。他的身體注滿、充滿了由定所生起的喜和樂，全身沒有任何一處地方不被喜和樂所充遍。
78.
Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！猶如有湧泉的深水池，其在東方無進水口，在南方無進水口，在北方無進水口，在西方無進水口，天又不能經常給予正確的水流，而那水池的冷水保持湧出後，那水池會被冷水潤澤、遍流、充滿、遍滿，全水池沒有任何地方不會被冷水遍滿。同樣的，大王！比丘以定而生喜、樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被定而生喜、樂遍滿，
「大王，就正如一個泉水池，清涼的泉水從泉眼不斷湧出，泉水注滿、充滿了整個水池；外面的水不論從東面、南面、西面、北面都不能注入這個水池，即使下雨，雨水也不能注入這個水池；整個水池沒有任何一處地方不被清涼的泉水所充遍。同樣地，這位比丘的身體注滿、充滿了由定所生起的喜和樂，全身沒有任何一處地方不被喜和樂所充遍。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
“This, too, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
79.
Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
再者，大王！比丘以喜的褪去與住於平靜，正念、正知，以身體感受樂，進入後住於這聖弟子宣說：『他是平靜、專注、住於樂者』的第三禪，他以離喜之樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被離喜之樂遍滿。
「大王，再者，一位比丘保持捨心，對喜沒有貪著，有念和覺知，通過身體來體會樂──聖者說：『這人有捨，有念，安住在樂之中。』 ──他進入了三禪。他的身體注滿、充滿了離喜的樂，全身沒有任何一處地方不被離喜的樂所充遍。
80.
Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
大王！猶如在青蓮池、紅蓮池、白蓮池中，一些青蓮、紅蓮、白蓮生在水中，長在水中，依止於水面下，沈在水下生長，從其頂點到根被冷水潤澤、遍流、充滿、遍滿，全青蓮、紅蓮、白蓮沒有任何地方不會被冷水遍滿。同樣的，大王！比丘以離喜之樂潤澤、遍流、充滿、遍滿此身，全身沒有任何地方不被離喜之樂遍滿，
「大王，就正如蓮池裏的青蓮花、紅蓮花、白蓮花，它們在水中生長，依賴水份，在水中得到滋養，一些還沒長出水面的蓮花，它們由頂部至根部都注滿、充滿了清涼的池水，沒有任何一處不被池水所充遍。同樣地，這位比丘的身體注滿、充滿了離喜的樂，全身沒有任何一處地方不被離喜的樂所充遍。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
81.
Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
再者，大王！比丘以樂的捨斷與苦的捨斷，及以之前喜悅與憂的滅沒，進入後住於不苦不樂，由平靜而正念遍淨的第四禪，他以遍淨、皎潔之心遍滿此身後而坐，全身沒有任何地方不被遍淨、皎潔之心遍滿。
「大王，再者，一位比丘捨棄苦和樂，喜和惱在之前已經消失，沒有苦、沒有樂，有捨、念、清淨；他進入了四禪。他的身體注滿、充滿了清淨、明晰的心地坐著，全身沒有任何一處地方不被清淨、明晰的心所充遍。
82.
Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
大王！猶如男子會以白衣包含頭裹上後而坐，全身沒有任何地方不會被白衣遍滿。同樣的，大王！比丘以遍淨、皎潔之心遍滿此身後而坐，全身沒有任何地方不被遍淨、皎潔之心遍滿，
「大王，就正如一個坐著的人，他穿了白色的衣服，連頭也蓋著，他的身體沒有任何一處地方不蓋上白色的衣服。同樣地，這位比丘的身體注滿、充滿了清淨、明晰的心地坐著，全身沒有任何一處地方不被清淨、明晰的心所充遍。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
83.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti: ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. They understand: ‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.’
當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向智與見，他這麼了知：『我的這身體是色與四大之物、父母所生、米粥所積聚、無常所削減、磨滅、破壞、分散之法，又，我的這個識在這裡依存，在這裡被結縛。』
「當他的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於知見，導向知見，他知道：『這是我的身體，它是物質性、四大組成、父母所生、依賴米飯、需要塗油、需要按摩、無常、是破壞法、是散滅法的；那是我的心識，它受制於身體，受身體所束縛。』
84.
Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti.
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And someone with clear eyes were to take it in their hand and check it: ‘This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
大王！猶如美麗的、出色的、八個切割面的、作工細緻的、放光的、明淨的、不濁的琉璃寶珠全部行相具足，在那裡，被藍或黃或紅或白或淡黃線綁住，有眼男子拿它在手掌上後能觀察：『這美麗的、出色的、八個切割面的、作工細緻的、放光的、明淨的、不濁的琉璃寶珠具備全部行相，在那裡，被藍或黃或紅或白或淡黃線綁住。』
「大王，就正如一顆美麗、優質、有八個切面、精工雕琢、晶瑩、剔透、完美的琉璃珠，它穿在藍色、黃色、紅色、白色或淡色的線上。一個有眼睛的人放在手上觀看，他知道：『這是一顆美麗、優質、有八個切面、精工雕琢、晶瑩、剔透、完美的琉璃珠，那是一條顏色線。』
Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti: ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.
同樣的，大王！當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向於智與見，他這麼了知：『我的這身體是色與四大之物、父母所生、米粥所積聚、無常所削減、磨滅、破壞、分散之法，又，我的這個識在這裡依存，在這裡被結縛。』
同樣地，這位比丘內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於知見，導向知見，他知道：『這是我物質性、四大組成、父母所生、依賴米飯、需要塗油、需要按摩、無常、是破壞法、是散滅法的身體；那是我的心識，它受制於身體，受身體所束縛。』
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
85.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向創造意生身：他從這個身體創造另一個有色、意做的、有所有肢體與小肢，不缺諸根之身體，
「當他的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於化出一個意生身，導向化出一個意生身。從這個身體化出另一個身體，這個由意所生的色身具有身體各個部分，六根無缺。
86.
Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa: ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti.
Suppose a person was to draw a reed out from its sheath. They’d think: ‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’
大王！猶如男子如果從蘆葦拉出鞘，他這麼想：『這是蘆葦，這是鞘；蘆葦是一，鞘是另一個，鞘被從蘆葦拉出。』
「大王，就正如一個人從蘆葦草拔出蘆葦鞘，他心想：『這是蘆葦草，那是蘆葦鞘；一條是草，一條是鞘；從蘆葦草拔出蘆葦鞘。』
Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa: ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti.
Or suppose a person was to draw a sword out from its scabbard. They’d think: ‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’
或者，大王！猶如男子如果從劍鞘拉出劍，他這麼想：『這是劍，這是劍鞘；劍是一，劍鞘是另一個，劍被從劍鞘拉出。』
又正如一個人從劍鞘拔出劍，他心想：『這是劍，那是劍鞘；一把是劍，一個是劍鞘；從劍鞘拔出劍。』
Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa: ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.
Or suppose a person was to draw a snake out from its slough. They’d think: ‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’
或者，大王！猶如男子如果從蛇蛻拉起蛇，他這麼想：『這是蛇，這是蛇蛻；蛇是一，蛇蛻是另一個，蛇被從蛇蛻拉起。』
又正如一個人從蛇蛻抽起一條蛇，他心想：『這是蛇，那是蛇蛻；一條是蛇，一條是蛇蛻；從蛇蛻抽起一條蛇。』
Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
同樣的，大王！當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向於創造意生身：他從這個身體創造另一個有色、意做的、有所有肢體與小肢，不缺諸根之身體，
同樣地，這位比丘內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於化出一個意生身，導向化出一個意生身。從這個身體化出另一個身體，這個由意所生的色身具有身體各個部分，六根無缺。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
87.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向各種神通：
「當他的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於神通，導向神通。
So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.
They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
他經驗各種神通：有了一個後變成多個，有了多個後變成一個；現身、隱身；無阻礙地穿牆、穿壘、穿山而行猶如在虛空中；在地中作浮出與潛入猶如在水中；在水上行走不沉沒猶如在地上；以盤腿而坐在空中前進猶如有翅膀的鳥；以手碰觸、撫摸日月這樣大神力、大威力；以身體自在行進直到梵天世界，
他具有各種神通：能由一人化身多人，由多人回復一人；能隨意顯現，隨意隱沒；能穿越圍欄、牆壁、大山有如穿越空間那樣沒有阻礙；能從大地進出有如在水中進出那樣；能在水上行走有如走在地上那樣不會沉沒；能盤腿而坐，有如鳥兒那樣飛上天空；能以手掌觸摸宏偉的日月；能親身前往梵世間。
88.
Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.
Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.
大王！猶如熟練的陶匠或陶匠的徒弟能從作工細緻粘土製作並完成任何他希望的容器製品，
「大王，就正如一位熟練的陶師或他的徒弟，能隨心所欲用黏土造出各種器皿。
Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.
Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.
或者，大王！猶如熟練的象牙匠或象牙匠的徒弟能在作工細緻象牙上製作並完成任何他希望的象牙製品，
又正如一位熟練的象牙雕刻師或他的徒弟，能隨心所欲用象牙雕出各種象牙飾物。
Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.
Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.
或者，大王！猶如熟練的金匠或金匠的徒弟能在作工細緻黃金上製作並完成任何他希望的黃金製品。
又正如一位熟練的金匠或他的徒弟，能隨心所欲用黃金造出各種金飾。
Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
同樣的，大王！當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向各種的神通：
同樣地，這位比丘內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於神通，導向神通。
So anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.
...
他經驗各種神通：有了一個後變成多個，有了多個後變成一個；現身、隱身；無阻礙地穿牆、穿壘、穿山而行猶如在虛空中；在地中作浮出與潛入猶如在水中；在水上行走不沉沒猶如在地上；以盤腿而坐在空中前進猶如有翅膀的鳥；以手碰觸、撫摸日月這樣大神力、大威力；以身體自在行進直到梵天世界，
他具有各種神通：能由一人化身多人，由多人回復一人；能隨意顯現，隨意隱沒；能穿越圍欄、牆壁、大山有如穿越空間那樣沒有阻礙；能從大地進出有如在水中進出那樣；能在水上行走有如走在地上那樣不會沉沒；能盤腿而坐，有如鳥兒那樣飛上天空；能以手掌觸摸宏偉的日月；能親身前往梵世間。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
89.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向天耳：
「當他的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於天耳界，導向天耳界。他清淨及超於常人的天耳，能聽到天和人兩種聲音，能聽到遠處和近處的聲音。
90.
Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.
Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’
他以清淨、超越人的天耳界聽見天與人二者不論是遠、是近的聲音，大王！猶如男子是旅途中的行者，他能聽到大鼓聲、小鼓聲、螺、小腰鼓、鑵鼓聲，他這麼想：『這是大鼓聲。』『這是小鼓聲。』『這是螺、小腰鼓、鑵鼓聲。』
「大王，就正如一個人在漫長的路途上行走時，聽到大鼓聲、小鼓聲、響螺聲、鈸聲、腰鼓聲。他心想：『這是大鼓聲來的。』『這是小鼓聲來的。』『這是響螺聲、鈸聲、腰鼓聲來的。』
Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
同樣的，大王！當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向天耳：他以清淨、超越人的天耳界聽見天與人二者不論是遠、是近的聲音，
同樣地，這位比丘內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於天耳界，導向天耳界。他清淨及超於常人的天耳，能聽到天和人兩種聲音，能聽到遠處和近處的聲音。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
91.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti—
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward comprehending the minds of others. They understand the minds of other beings and individuals, having comprehended them with their own mind.
當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向他心智：他以心熟知心後，能了知其他眾生、其他個人：
「當他的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於他心智，導向他心智。他能清楚知道其他人、其他眾生的心：
sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti,
They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’.
有貪的心了知為『有貪的心』，離貪的心了知為『離貪的心』；
有貪欲的心知道是有貪欲的心，沒有貪欲的心知道是沒有貪欲的心；
sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti,
They understand mind with hate ... mind without hate ...
有瞋的心了知為『有瞋的心』，離瞋的心了知為『離瞋的心』；
有瞋恚的心知道是有瞋恚的心，沒有瞋恚的心知道是沒有瞋恚的心；
samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti,
mind with delusion ... mind without delusion ...
有癡的心了知為『有癡的心』，離癡的心了知為『離癡的心』；
有愚癡的心知道是有愚癡的心，沒有愚癡的心知道是沒有愚癡的心；
saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti,
constricted mind ... scattered mind ...
收斂的心了知為『收斂的心』，散亂的心了知為『散亂的心』；
集中的心知道是集中的心，不集中的心知道是不集中的心；
mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti,
expansive mind ... unexpansive mind ...
廣大的心了知為『廣大的心』，未廣大的心了知為『未廣大的心』；
廣大的心知道是廣大的心，不廣大的心知道是不廣大的心；
sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti,
mind that is not supreme ... mind that is supreme ...
更上的心了知為『更上的心』，無更上的心了知為『無更上的心』；
高尚的心知道是高尚的心，不高尚的心知道是不高尚的心；
samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti,
immersed mind ... unimmersed mind ...
得定的心了知為『得定的心』，未得定的心了知為『未得定的心』；
有定的心知道是有定的心，沒有定的心知道是沒有定的心；
vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
freed mind ... They understand unfreed mind as ‘unfreed mind’.
已解脫的心了知為『已解脫的心』，未解脫的心了知為『未解脫的心』，
解脫的心知道是解脫的心，不解脫的心知道是不解脫的心。
92.
Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya, akaṇikaṃ vā ‘akaṇikan’ti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti—
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward comprehending the minds of others. They understand the minds of other beings and individuals, having comprehended them with their own mind.
大王！猶如年輕、年少、喜好裝飾的女子或男子，當在鏡中，或在遍淨、潔淨、清澈的水鉢中觀察自己的面貌時，有黑痣能知道：『有黑痣。』無黑痣能知道：『無黑痣。』同樣的，大王！當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向他心智：他以心熟知心後，能了知其他眾生、其他個人：
「大王，就正如愛妝扮的男女老少，在一面清淨、明晰、沒有污垢的鏡子或一盆清淨、明晰、沒有污垢的水之中觀看自己的面容：有斑點時知道有斑點，沒有斑點時知道沒有斑點。同樣地，這位比丘內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於他心智，導向他心智。他能清楚知道其他人、其他眾生的心：
sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
...
有貪的心了知為『有貪的心』，離貪的心了知為『離貪的心』；有瞋的心了知為『有瞋的心』，離瞋的心了知為『離瞋的心』；有癡的心了知為『有癡的心』，離癡的心了知為『離癡的心』；收斂的心了知為『收斂的心』，散亂的心了知為『散亂的心』；廣大的心了知為『廣大的心』，未廣大的心了知為『未廣大的心』；更上的心了知為『更上的心』，無更上的心了知為『無更上的心』；得定的心了知為『得定的心』，未得定的心了知為『未得定的心』；已解脫的心了知為『已解脫的心』，未解脫的心了知為『未解脫的心』
有貪欲的心知道是有貪欲的心，沒有貪欲的心知道是沒有貪欲的心；有瞋恚的心知道是有瞋恚的心，沒有瞋恚的心知道是沒有瞋恚的心；有愚癡的心知道是有愚癡的心，沒有愚癡的心知道是沒有愚癡的心；集中的心知道是集中的心，不集中的心知道是不集中的心；廣大的心知道是廣大的心，不廣大的心知道是不廣大的心；高尚的心知道是高尚的心，不高尚的心知道是不高尚的心；有定的心知道是有定的心，沒有定的心知道是沒有定的心；解脫的心知道是解脫的心，不解脫的心知道是不解脫的心。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
93.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.
當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向許多前世住處回憶之智。
「當他的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於宿命智，導向宿命智。
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
他回憶起許多前世住處，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫：『在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長，從那裡死後生於那裡，而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長，從那裡死後生於這裡。』像這樣，他回憶起許多前世住處有這樣的行相與境遇，
他能憶起過去無數生的事情：不論一生、兩生、三生、百生、千生、百千生，不論無數的成劫、無數的壞劫、無數的成壞劫──在那一生之中是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又投生到另一生；而在另一生之中又是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又再投生到另一生。他能憶起過去無數生的生活方式和生活細節。
94.
Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa: ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.
Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’
大王！猶如男子如果從自己的村落走到其它村落，再從那個村落走到其它村落，再從那個村落走回自己的村落，他這麼想：『我從自己的村落走到那個村落，在那裡，我這麼站，這麼坐，這麼說話，這麼沈默，再從那個村落走到那個村落，在那裡，我這麼站，這麼坐，這麼說話，這麼沈默，我再從那個村落走回自己的村落。』
「大王，就正如一個人從自己的村落走去第二個村落，又從第二個村落走去第三個村落，又再從第三個村落返回自己的村落。他心想：『我從自己的村落走去第二個村落，在那裏我曾那樣站立、那樣坐下、那樣說話、那樣靜默。又從第二個村落走去第三個村落，在那裏我曾那樣站立、那樣坐下、那樣說話、那樣靜默。又再從第三個村落返回自己的村落。』
Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti.
In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the recollection of past lives.
同樣的，大王！當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向許多前世住處回憶之智。
同樣地，這位比丘內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於宿命智，導向宿命智。
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
...
他回憶起許多前世住處，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫：『在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長，從那裡死後生於那裡，而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長，從那裡死後生於這裡。』像這樣，他回憶起許多前世住處有這樣的行相與境遇，
他能憶起過去無數生的事情：不論一生、兩生、三生、百生、千生、百千生，不論無數的成劫、無數的壞劫、無數的成壞劫──在那一生之中是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又投生到另一生；而在另一生之中又是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又再投生到另一生。他能憶起過去無數生的生活方式和生活細節。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
95.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti:
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds:
當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時，他抽出心使轉向眾生死亡與往生之智，他以清淨、超越人的天眼，看見當眾生死時、往生時，在下劣、勝妙，美、醜，幸、不幸中，了知眾生依業流轉：
「當他的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於眾生生死智，導向眾生生死智。他以清淨及超於常人的天眼，看見眾生怎樣死後再次投生；知道不同的業使眾生在上等或下等、高種姓或低種姓、善趣或惡趣的地方投生──
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā.
‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view.
『這些眾生諸君，具備身惡行、語惡行、意惡行，斥責聖者，邪見與持邪見之業行，
這些眾生由於具有身不善行、口不善行、意不善行，責難聖者，懷有邪見，做出由邪見所驅動的業，
Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
他們以身體的崩解，死後已往生到苦界、惡趣、下界、地獄，
因此在身壞命終之後投生在惡趣、地獄之中；
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti.
These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’
或者這些眾生諸君，具備身善行、語善行、意善行，不斥責聖者，正見與持正見之業行，他們以身體的崩解，死後已往生到善趣、天界。』
那些眾生由於具有身善行、口善行、意善行，稱讚聖者，懷有正見，做出由正見所驅動的業，因此在身壞命終之後投生在善趣、天界之中。
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
這樣，他以清淨、超越人的天眼，看見當眾生死時、往生時，在下劣、勝妙，美、醜，幸、不幸中，了知眾生依業流轉，
⋯⋯
96.
Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’
大王！猶如在十字路中央的宮殿，有眼的男子們站在那裡能看見進出家、在車道與街道來回走動、在十字路中央坐著的人們，他這麼想：『這些人進入家；這些出去；這些在車道與街道來回走動；這些坐在十字路中央。』
「大王，就正如一個有眼睛的人，站在廣場中的大樓上面，能看見一些人走進房子，一些人從房子走出來，一些人在道路上行走，一些人坐在廣場中。他心想：『一些人走進房子，一些人從房子走出來，一些人在道路上行走，一些人坐在廣場中。』
Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti:
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.
同樣的，大王！當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時，他抽出心使轉向眾生死亡與往生之智，他以清淨、超越人的天眼，看見當眾生死時、往生時，在下劣、勝妙，美、醜，幸、不幸中，了知眾生依業流轉：
同樣地，這位比丘內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於眾生生死智，導向眾生生死智。他以清淨及超於常人的天眼，看見眾生怎樣死後再次投生；知道不同的業使眾生在上等或下等、高種姓或低種姓、善趣或惡趣的地方投生──
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.
...
『這些眾生諸君，具備身惡行、語惡行、意惡行，斥責聖者，邪見與持邪見之業行，他們以身體的崩解，死後已往生到苦界、惡趣、下界、地獄，
這些眾生由於具有身不善行、口不善行、意不善行，責難聖者，懷有邪見，做出由邪見所驅動的業，因此在身壞命終之後投生在惡趣、地獄之中；
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā.
...
或者這些眾生諸君，具備身善行、語善行、意善行，不斥責聖者，正見與持正見之業行，
那些眾生由於具有身善行、口善行、意善行，稱讚聖者，懷有正見，做出由正見所驅動的業，
Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.
...
他們以身體的崩解，死後已往生到善趣、天界。』這樣，他以清淨、超越人的天眼，看見當眾生死時、往生時，在下劣、勝妙，美、醜，幸、不幸中，了知眾生依業流轉，
因此在身壞命終之後投生在善趣、天界之中。
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。
97.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.
當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時，他抽出心使轉向煩惱之滅盡智。
「當他的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於漏盡智，導向漏盡智。
So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti.
They truly understand: ‘This is suffering’ ... ‘This is the origin of suffering’ ... ‘This is the cessation of suffering’ ... ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ ... ‘This is the origin of defilements’ ... ‘This is the cessation of defilements’ ... ‘This is the practice that leads to the cessation of defilements’.
他如實了知：『這是苦。』如實了知：『這是苦集。』如實了知：『這是苦滅。』如實了知：『這是導向苦滅道跡。』如實了知：『這些是煩惱。』如實了知：『這是煩惱集。』如實了知：『這是煩惱滅。』如實了知：『這是導向煩惱滅道跡。』
他如實知道什麼是苦，如實知道什麼是苦集，如實知道什麼是苦滅，如實知道什麼是苦滅之道；如實知道什麼是漏，如實知道什麼是漏集，如實知道什麼是漏滅，如實知道什麼是漏滅之道。
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ ‘vimuttam’iti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
當他這麼知、這麼見時，心從欲的煩惱解脫，心從有的煩惱解脫，心從無明的煩惱解脫。當解脫時，有『[這是]解脫』之智，他了知：『出生已盡，梵行已完成，應該作的已作，不再有這樣[輪迴]的狀態了。』
當他有以上的知見時，心便從欲漏、有漏、無明漏之中解脫出來。他在得到解脫時會帶來一種解脫智，知道：生已經盡除，梵行已經達成，應要做的已經做完，沒有下一生。
98.
Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’
大王！猶如峽谷中的水池清澈、清淨、不濁，在那裡，有眼的男子站在岸邊能看見牡蠣、貝類、砂礫、小石、魚群悠游與停止，他這麼想：『這水池清澈、清淨、不濁，在那裡，有這些牡蠣、貝類、砂礫、小石、魚群悠游與停止。』
「大王，就正如一個有眼睛的人，站在位於高山上的湖邊，湖水清晰、清澄、清澈，能看見湖裏的螺貝、沙石、游動的魚群。他心想：『這些湖水清晰、清澄、清澈，水裏有螺貝、沙石、游動的魚群。』
Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.
同樣的，大王！當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的時，他抽出心使轉向煩惱之滅盡智。
同樣地，這位比丘內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時，把心致力於漏盡智，導向漏盡智。
‘So idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
...
他如實了知：『這是苦。』如實了知：『這是苦集。』如實了知：『這是苦滅。』如實了知：『這是導向苦滅道跡。』如實了知：『這些是煩惱。』如實了知：『這是煩惱集。』如實了知：『這是煩惱滅。』如實了知：『這是導向煩惱滅道跡。』
他如實知道什麼是苦，如實知道什麼是苦集，如實知道什麼是苦滅，如實知道什麼是苦滅之道；如實知道什麼是漏，如實知道什麼是漏集，如實知道什麼是漏滅，如實知道什麼是漏滅之道。
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ ‘vimuttam’iti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
...
當他這麼知、這麼見時，心從欲的煩惱解脫，心從有的煩惱解脫，心從無明的煩惱解脫。當解脫時，有『[這是]解脫』之智，他了知：『出生已盡，梵行已完成，應該作的已作，不再有這樣[輪迴]的狀態了。』
當他有以上的知見時，心便從欲漏、有漏、無明漏之中解脫出來。他在得到解脫時會帶來一種解脫智，知道：生已經盡除，梵行已經達成，應要做的已經做完，沒有下一生。
Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī”ti.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. And, great king, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.”
大王！這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。而，大王！這是直接可見的沙門果，沒有其他更優勝或更勝妙直接可見的沙門果了。」
「大王，這就是沙門現生的成果，比之前的成果更美妙、更優勝。大王，沒有其他沙門成果比這更美妙、比這更優勝的了。」
99.
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca:
When the Buddha had spoken, King Ajātasattu said to him,
當這麼說時，摩揭陀國阿闍世王韋提希子對世尊這麼說：
時，世尊如是宣說已，摩揭陀國王韋提希子阿闍世，白世尊言：
“abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
“Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.
「太偉大了，大德！太偉大了，大德！大德！猶如能扶正顛倒的，能顯現被隱藏的，能告知迷途者的路，能在黑暗中持燈火：『有眼者看得見諸色』。同樣的，大德！法被世尊以種種法門說明，我歸依世尊、法、比丘僧團，請世尊記得我為優婆塞，從今天起終生歸依。
世尊說了這番話後，阿闍世王對他說：「大德，妙極了！大德，妙極了！世尊能以各種不同的方式來演說法義，就像把倒轉了的東西反正過來；像為受覆蓋的東西揭開遮掩；像為迷路者指示正道；像在黑暗中拿著油燈的人，使其他有眼睛的人可以看見東西。大德，我皈依世尊、皈依法、皈依比丘僧。願世尊接受我為優婆塞，從現在起，直至命終，終生皈依！
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā, accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
I have made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of authority. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
大德！我犯了過錯，如愚、如癡、如不善：我因統治權而奪取如法的如法國王之父親的生命，大德！為了未來的自制，請世尊原諒我那樣的罪過為罪過。」
「大德，我犯了錯！我這麼糊塗、這麼愚癡、這麼不善，我的父王是一位公正的國王，但是我為了王位，竟然取去他的性命！大德，願世尊接納我的悔過，好讓我將來約束自己。」
100.
“Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti.
“Indeed, great king, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
「大王！你確實犯了過錯，如愚、如癡、如不善：你因統治權而奪取如法的如法國王之父親的生命。但，大王！由於你對罪過見到是罪過後如法懺悔，我們原諒你。大王！凡對罪過見到是罪過後如法懺悔者，未來做到自制，在聖者之律中，這是增長。」
「大王，你確實是犯了錯。你確實是這麼糊塗、這麼愚癡、這麼不善，你的父王是一位公正的國王，但你竟然取去他的性命。大王，我接納你的悔過，你明白這是過錯之後便會依法改善。大王，一個明白什麼是過錯的人便會依法改善，會在將來約束自己，能在聖者之律之中進步。」
101.
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca:
When the Buddha had spoken, King Ajātasattu said to him,
當這麼說時，摩揭陀國阿闍世王韋提希子對世尊這麼說：
世尊說了這番話後，阿闍世王對他說：
“handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti.
“Well, now, sir, I must go. I have many duties, and much to do.”
「好了，大德！現在我們要走了，我們很忙，有很多該做的事。」
「大德，我還有很多事情要做，我要告辭了。」
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.
“Please, great king, go at your convenience.”
「大王！現在，你考量適當的時間吧。」
「大王，如果你認為是時候的話，請便。」
Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then the king, having approved and agreed with what the Buddha said, got up from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.
那時，摩揭陀國阿闍世王韋提希子歡喜、隨喜世尊所說後，起座向世尊問訊，然後作右繞，接著離開。
阿闍世王聽了世尊的說話後感到歡喜，感到愉快，他起座，向世尊作禮，右繞世尊，然後離去。
102.
Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi:
Soon after the king had left, the Buddha addressed the mendicants,
那時，當摩揭陀國阿闍世王韋提希子離去不久時，世尊召喚比丘們：
如是，阿闍世王，去後不久，世尊言諸比丘曰：
“khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā”ti.
“The king is broken, mendicants, he is ruined. If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”
「比丘們！國王被傷害了，比丘們！國王被損害了，比丘們！如果國王沒奪取如法的如法國王之父親的生命，就在這座位上，他將生起遠塵、離垢之法眼。」
阿闍世王離去不久，世尊對比丘說：「比丘們，這是阿闍世王的傷害！這是阿闍世王的毀滅！如果他不是取去父王的性命，他會在剛才一席話之中遠塵、離垢，得到法眼。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
這就是世尊所說，那些悅意的比丘歡喜世尊所說。
世尊說了以上的話後，比丘對世尊的說話心感高興，滿懷歡喜。