MN125 – Dantabhumi Sutta – On Tamed Stage – 中部一二五 調御地經
MN125 – Dantabhumi Sutta – On Tamed Stage – 中部一二五 調御地經
Pāli – 巴利文
Source
English – 英文
I.B. Horner Translation –
艾薩琳·何娜 譯
中文
莊春江 譯
中文
通妙 譯
Evaṃ me sutaṃ. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard: At one time the Lord was staying near Rajagaha in the Bamboo Grove at the squirrels’ feeding place.
我聽到這樣：有一次，世尊住在王舍城栗鼠飼養處的竹林中。
如是我聞。一時，世尊住王舍城迦蘭陀竹園。
Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati.
Now at that time the novice Aciravata was staying in the Forest Hut.
當時，沙彌阿基勒哇大住在林野小屋。
其時，恰新學沙門阿夷羅和提住林中小屋。
Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
Then prince Jayasena, who was always pacing up and down, always roaming about on foot, approached the novice Aciravata; having approached he exchanged greetings with the novice Aciravata; having exchanged greetings of friendliness and courtesy, he sat down at a respectful distance.
那時，若雅謝那王子在徒步散步、徘徊時，來見沙彌阿基勒哇大。抵達後，與沙彌阿基勒哇大互相歡迎。
其時王子奢耶闍那遊行、旅行至新學沙門阿夷羅和提處。至已，與新學沙門阿夷羅和提互相問訊，交換喜、樂之語已，坐於一邊。
Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca:
While he was sitting down at a respectful distance, Prince Jayasena spoke thus to the novice Aciravata:
歡迎與寒暄後，在一旁坐下。在一旁坐好後，若雅謝那王子對沙彌阿基勒哇大這麼說：
一邊坐已，王子奢耶闍那向新學沙門阿夷羅和提，如是言：
“Sutaṃ metaṃ, bho aggivessana: ‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’”ti.
I have heard, good Aggivessana, that if a monk is abiding here diligent, ardent, self-resolute, he may attain one-pointedness of mind.
「阿其威色那先生！這被我聽聞：『這裡，當比丘住於不放逸、熱心、自我努力時，能觸達心一境性。』」
「尊者阿奇耶沙那！我如是聞：『茲有比丘，不放逸而熱心精勤住者，應得心一境性。』」
“Evametaṃ, rājakumāra, evametaṃ, rājakumāra. Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.
That is so, prince; that is so, prince. A monk abiding here diligent, ardent, self-resolute, may attain one-pointedness of mind.
「正是這樣！王子！正是這樣！王子！這裡，當比丘住於不放逸、熱心、自我努力時，能觸達心一境性。」
「如是，王子！如是，王子！茲有比丘，不放逸而熱心精勤住者，應得心一境性。」
“Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū”ti.
It were good if the reverend Aggivessana were to teach me dhamma as he has heard it, as he has mastered it.
「請阿其威色那尊師依所聽聞、依所學得的法教導我，那就好了！」
「善哉！尊者阿奇耶沙那！如所學、所聞，為我說示。」
“Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ. Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti.
I, prince, am not able to teach you dhamma as I have heard it, as I have mastered it. Now, if I were to teach you dhamma as I have heard it, as I have mastered it, and if you could not understand the meaning of what I said, that would be weariness to me, that would be a vexation to me.
「王子！我不能依所聽聞、依所學得的法教導你，因為，如果我依所聽聞、依所學得的法教導你，你會不了知我所說的道理，那對我是疲勞，那對我是傷害。」
「王子！我不能為仁〔者〕說示如所聞、所學之法。王子！我今雖為仁者說示如所聞、所學之法，而仁者亦不解我所說之義。此我應〔徒〕疲勞。此我當為嬈惱。」
“Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyyan”ti.
Let the reverend Aggivessana teach me dhamma as he has heard it, as he has mastered it. Perhaps I could understand the meaning of what the good Aggivessana says.
「請阿其威色那尊師依所聽聞、依所學得的法教導我，或許我會了知阿其威色那尊師所說的道理。」
「尊者阿奇耶沙那！請為我說示如所聞、所學之法，或許我能解尊者阿奇耶沙那所說之義。」
“Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ; no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī”ti.
If I were to teach you dhamma, prince, as I have heard it, as I have mastered it, and if you were to understand the meaning of what I say, that would be good; if you should not understand the meaning of what I say, you must remain as you are: you must not question me further on the matter.
「王子！我能依所聽聞、依所學得的法教導你，如果你了知我所說的道理，這樣，這是好的，如果你不了知我所說的道理，就如自己[所知的]停止，不要進一步問我。」
「然者，王子！我應向仁者說示如所聞、所學之義。若我所說之義，仁者能解者善；若我所說之義，仁者不能解者，請自隨住，其時請不更質問我。」
“Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, iccetaṃ kusalaṃ; no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī”ti.
Let the reverend Aggivessana teach me dhamma as he has heard it, as he has mastered it. If I understand the meaning of what the good Aggivessana says, that will be good; if I do not understand the meaning of what the good Aggivessana says, I will remain as I am; I will not question the reverend Aggivessana further on this matter.
「請阿其威色那尊師依所聽聞、依所學得的法教導我，如果我了知阿其威色那先生所說的道理，這樣，這是好的，如果我不了知阿其威色那先生所說的道理，就如自己[所知的]停止，我不會進一步問阿其威色那尊師。」
「尊者阿奇耶沙那！請為我說示如所聞、所學之法，若我能解尊者阿奇耶沙那所說之義者善。若我不能解尊者阿奇耶沙那所說之義者，當自隨住。我其時不應更質問尊者阿奇耶沙那。」
Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi. Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca:
Then the novice Aciravata taught dhamma to Prince Jayasena as he had heard it, as he had mastered it. When this had been said, Prince Jayasena spoke thus to the novice Aciravata:
當時，沙彌阿基勒哇大依所聽聞、依所學得的法教導若雅謝那王子。當這麼說時，若雅謝那王子對沙彌阿基勒哇大這麼說：
其時，新學沙門阿夷羅和提為王子奢耶闍那說示如所聞、所學之法。如是說已，王子奢耶闍那，對新學沙門阿夷羅和提如是言：
“aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.
This is impossible, good Aggivessana, it cannot come to pass that a monk abiding diligent, ardent, self-resolute, should attain one-pointedness of mind.
「阿其威色那先生！這是不可能的：當比丘住於不放逸、熱心、自我努力時，能觸達心一境性。」
「無處亦無容，尊者阿奇耶沙那，凡比丘不放逸，若熱心精勤住，應得心一境性者！」
Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.
Then Prince Jayasena, having declared to the novice Aciravata that this was impossible and could not come to pass, rising from his seat, departed.
那時，若雅謝那王子對沙彌阿基勒哇大宣說不可能後，起座離開。
其時，王子奢耶闍那，對新學沙門阿夷羅和提說：「無處亦無容。」（終無是事）即起座而去。
Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca:
And soon after Prince Jayasena had departed, the novice Aciravata approached the Lord; having approached and greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the novice Aciravata told the Lord the whole of the conversation he had with Prince Jayasena as far as it had gone. When this had been said, the Lord spoke thus to the novice Aciravata:
那時，當若雅謝那王子離開後不久，沙彌阿基勒哇大去見世尊。抵達後，向世尊問訊，接著在一旁坐下。在一旁坐好後，沙彌阿基勒哇大去將他與若雅謝那王子間的交談全部告訴世尊。當這麼說時，世尊對沙彌阿基勒哇大這麼說：
其時，新學沙門阿夷羅和提，於王子奢耶闍那去後不久，詣世尊之處，詣已，敬禮世尊，坐於一邊，一邊坐已，新學沙門與王子奢耶闍那互相所談論之一切，白世尊，其聞已，世尊告新學沙門：
“‘taṃ kutettha, aggivessana, labbhā. Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati.
What is the good of that, Aggivessana? That Prince Jayasena, living as he does in the midst of sense-pleasures, enjoying sense-pleasures, being consumed by thoughts of sense-pleasures, burning with the fever of sense-pleasures, eager in the search for sense-pleasures, should know or see or attain or realize that which can be known by renunciation, seen by renunciation, attained by renunciation, realized by renunciation — such a situation does not exist.
「阿其威色那！在這裡，哪裡有可能呢！凡應該以離欲知道；應該以離欲看見；應該以離欲達到；應該以離欲作證者，住在欲中、受用著欲、被欲尋所食、被欲的熱惱遍燒盡、對欲的遍求渴求的若雅謝那王子將知道，或看見，或將作證，這是不可能的。
「阿奇耶沙那！其應如何得耶？彼應由出離而知、出離而見、出離而達到、出離而證得；其王子奢耶闍那是於欲中住，享受欲，耽於欲尋，欲熱使之熱惱，熱中於欲之追求；〔能〕或知、或見、或證者，無如是事也。
Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.
It is as if, Aggivessana, among elephants or horses or oxen to be tamed, two elephants, two horses or two oxen are well tamed, well trained, and two are not tamed, not trained.
阿其威色那！猶如兩隻訓練中的象，或訓練中的馬，或訓練中的牛已被善調御、已被善教導，兩隻訓練中的象，或訓練中的馬，或訓練中的牛未被善調御、未被善教導，
阿奇耶沙那！譬喻有二：或應調御之象、應調御之馬、應調御之牛，善被調御，善被導御。〔又〕二者，有或應調御之象，或應調御之馬，或應調御之牛，不被調御，不被導御。
Taṃ kiṃ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyun”ti?
What do you think about this, Aggivessana? Would these two elephants or horses or oxen that were to be tamed and that were well tamed, well trained — would these on being tamed reach tamed capacity, would they, being tamed, attain a tamed stage?
阿其威色那！你怎麼想：那兩隻訓練中的象，或訓練中的馬，或訓練中的牛已被善調御、已被善教導，已被調御的牠們是否會來到已調御行為、會達到已調御階位呢？」
阿奇耶沙那！汝其如何思惟耶？彼兩應被調御之象，應被調御之馬，應被調御之牛，善被調御，善被導御者，彼等應被調御至調御之所作，以達調御之地耶？」
“Evaṃ, bhante”.
Yes, revered sir.
「是的，大德！」
「如是，世尊。」
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
But those two elephants or horses or oxen that were to be tamed but that were neither tamed nor trained — would these, not being tamed, attain a tamed stage as do the two elephants or horses or oxen to be tamed that were well tamed, well trained?
又，那兩隻訓練中的象，或訓練中的馬，或訓練中的牛未被善調御、未被善教導，未被調御的牠們是否會來到已調御行為、會達到已調御階位嗎？」
「次二者，或應被調御之象，或應被調御之馬，或應被調御之牛，不被調御，不被導御，彼等不被調御者，〔能〕如二者或應被調御之象，或應調御之馬，或應被調御之牛，善被調御，善被導御，而至調御之所作，達調御之地耶？」
“No hetaṃ, bhante”.
No, revered sir.
「不，大德！」
「不然，世尊。」
“Evameva kho, aggivessana, ‘yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati.
Even so, Aggivessana, that Prince Jayasena, living as he does in the midst of sense-pleasures... should know or see or attain or realize that which can be known and realized by renunciation — such a situation does not exist.
「同樣的，阿其威色那！凡那應該以離欲知道；應該以離欲看見；應該以離欲達到；應該以離欲作證者，住在欲中、受用著欲、被欲尋所食、被欲的熱惱遍燒盡、對欲的遍求渴求的若雅謝那王子將知道，或看見，或將作證，這是不可能的。
「恰如是，阿奇耶沙那！凡依出離而知、依出離而見、依出離而達到、依出離而證〔得〕者，其王子奢耶闍那是欲中住、享受欲、沈於欲尋、欲熱使之熱惱，熱中於欲之追求，〔能〕或知、或見、或證者，無有如是事。」
Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya. Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vadeyya: ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti?
It is as if, Aggivessana, there were a great mountain slope near a village or a market-town which two friends, coming hand in hand from that village or market-town might approach; having approached the mountain slope one friend might remain at the foot while the other might climb to the top. Then the friend standing at the foot of the mountain slope might speak thus to the one standing on the top: ‘My dear, what do you see as you stand on the top of the mountain slope?’
阿其威色那！猶如在村落或市鎮不遠處有大山，有兩位朋友從那村落或市鎮出發後，會攜手走向那座山。抵達後，如果一位朋友站在山腳下而另一位朋友登上山上，如果站在山腳下的朋友對站在山上的朋友這麼說：『親愛的！你站在山上看見什麼？』
「阿奇耶沙那！譬喻村或鎮之近處有大山，此山有兩友，從彼村鎮出，以手契示而近彼山，近已，一友立於山麓，一友登於山上。立彼山麓之友，如是言立於山上之友曰：『友！汝立於山上見何耶？』
So evaṃ vadeyya: ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. So evaṃ vadeyya: ‘aṭṭhānaṃ kho etaṃ, samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.
He might reply: ‘As I stand on the top of the mountain slope I, my dear, see delightful parks, delightful woods, delightful stretches of level ground delightful ponds.’ But the other might speak thus: ‘This is impossible, it cannot come to pass, my dear, that, as you stand on the top of the mountain slope, you should see... delightful ponds.’
他會這麼回答：『親愛的！我站在山上看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池。』他會這麼說：『親愛的朋友！你站在山上能看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池，這是不可能的。』
彼如是曰：『友！我立於山上，見美麗之林園、美麗之森林、美麗之土地、美麗之水池。』彼〔立於山麓之友〕如是言：『汝立於山上見美麗之林園、美麗之森林、美麗之水池者無處亦無容（無是事）。』
Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya: ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti?
Then the friend who had been standing on top of the mountain slope having come down to the foot and taken his friend by the arm, making him climb to the top of the mountain slope and giving him a moment in which to regain his breath, might speak to him thus: ‘Now, my dear, what is it that you see as you stand on the top of the mountain slope?’
那位站在山上的朋友下到山腳下後，抓住那位朋友的手臂，登上山上，休息片刻後會這麼說：『親愛的！你站在山上看見什麼？』
立彼山上之友下山麓，拉彼友之腕，令登山上，暫時休息已，向彼友言：『友！汝於山上見何耶？』
So evaṃ vadeyya: ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.
He might speak thus: ‘I, my dear, as I stand on the top of the mountain slope, see delightful parks... delightful ponds.’
他會這麼回答：『親愛的！我站在山上看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池。』
彼如是曰：『友！我立於山上，見美麗之林園、美麗之森林、美麗之土地、美麗之水池。』
So evaṃ vadeyya: ‘idāneva kho te, samma, bhāsitaṃ—mayaṃ evaṃ ājānāma—aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.
He might speak thus: ‘Just now, my dear, we understood you to say: This is impossible, it cannot come to pass that, as you stand on the top of the mountain slope, you should see delightful... ponds.
他會這麼說：『親愛的！這裡，剛才我們這麼了知你所說：「親愛的朋友！你站在山上能看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池，這是不可能的。」
彼如是言：『友！我等！今正是汝之——友！汝之立於山上，見美麗之林園......美麗之水池者！——之所說無處無容，
Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma: ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. So evaṃ vadeyya: ‘tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṃ nāddasan’ti.
But now we understand you to say: ‘I, my dear, as I stand on the top of the mountain slope, see delightful parks... delightful ponds.’ He might speak thus: ‘That was because I, my dear, hemmed in by this great mountain slope, could not see what was to be seen.’
而現在，我們這麼了知你所說：「親愛的！我站在山上看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池。」』他會這麼說：『親愛的！因為，像這樣，我被大山擋住了，看不見能被看到的。』
以如此瞭解。我等今正是，又汝之——友！我立於山上見美麗之林園......美麗之池水——之所說如是諒解。』彼如是言：『對此，友！我被大山所遮，應見而不見故也。』
Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho. So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati.
Even so but to a still greater degree, Aggivessana, is Prince Jayasena hemmed in, blocked, obstructed, enveloped by this mass of ignorance. Indeed, that Prince Jayasena, living as he does in the midst of sense-pleasures, enjoying sense-pleasures, being consumed by thoughts of sense-pleasures, eager in the search for sense-pleasures, should know or see or attain or realize that which can be known... seen... attained... realized by renunciation — such a situation does not exist.
阿其威色那！若雅謝那王子被更大的無明蘊擋住、覆蓋、妨礙、包圍，因此，凡那應該以離欲知道；應該以離欲看見；應該以離欲達到；應該以離欲作證者，住在欲中、受用著欲、被欲尋所食、被欲的熱惱遍燒盡、對欲的遍求渴求的若雅謝那王子將知道，或看見，或將作證，這是不可能的。
阿奇耶沙那！恰如是，比此更大之無明蘊，王子奢耶闍那被遮蔽、被覆蓋、被蓋障、被纏結。彼實應依出離而知、依出離而見、依出離而達、依出離而證者。彼王子奢耶闍那於欲中住，享受欲而沈於欲尋與欲熱之熱惱，熱中於欲之追求，〔能〕或知、或見、或證者，無有如是事也。
Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ, anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā”ti.
Had these two similes occurred to you, Aggivessana, for Prince Jayasena, Prince Jayasena naturally would have acted in the manner of one having trust in you.”
阿其威色那！如果你對若雅謝那王子能想出這二個譬喻，則若雅謝那王子會對你自然地得到淨信，又，當有淨信時，他會對你作有淨信的行為。」
若，阿奇耶沙那！汝之對王子奢耶闍那說此等二譬喻者，無疑地，王子奢耶闍那即信樂汝。且信樂已，成信樂汝之行相。」
“Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?
But how could these two similes for Prince Jayasena have occurred to me, revered sir, seeing that they are spontaneous, that is to say to the Lord, and have never been heard before?
「大德！我對若雅謝那王子將從哪裡如世尊那樣自然地想出這二個以前未曾聽過的譬喻呢？」
「然而，世尊！我應想起如何王子奢耶闍那，對此等二譬喻必定未曾聞。例如〔對〕世尊〔亦然〕。」
“Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti: ‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti. ‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati. Tamenaṃ rañño nāgo abbhokāsaṃ nīharati.
As, Aggivessana, a noble anointed king addresses an elephant hunter saying; ‘You, good elephant hunter, mount the king’s elephant and go into an elephant forest. When you see a forest elephant, tie him to the neck of the king’s elephant.’ And, Aggivessana, the elephant hunter having answered: ‘Yes, sire,’ in assent to the noble anointed king, mounts the king’s elephant and goes into an elephant forest. Seeing a forest elephant, he ties him to the neck of the king’s elephant.
「阿其威色那！猶如剎帝利灌頂王召喚捕象師：『來！親愛的捕象師！請你騎上國王的象後，進入象林，找到林野的象後，綁在國王象的脖子上。』『是的！陛下！』阿其威色那！捕象師回答剎帝利灌頂王後，騎上國王的象，進入象林，找到林野的象後，綁在國王象的脖子上。
「阿奇耶沙那！猶如有剎帝利灌頂王。命令捕象師言：『捕象師！汝乘王之象入山林，見野象出，繫於王象之首。』『如是，王！』阿奇耶沙那！捕象師應諾剎帝利灌頂王已。乘王之象入象林，見野象即繫於王象之首而從王象帶出露地。
Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti. Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṃ—nāgavanaṃ. Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi: ‘abbhokāsagato kho, deva, āraññako nāgo’ti. Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi: ‘ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti.
So the king’s elephant brings him out into the open. But, Aggivessana, the forest elephant has this longing, that is to say for the elephant forest. But in regard to him the elephant hunter tells the noble anointed king that the forest elephant has got out into the open. The noble anointed king then addresses an elephant tamer, saying: ‘Come you, good elephant tamer, tame the forest elephant by subduing his forest ways, by subduing his forest memories, and aspirations and by subduing his distress, his fretting and fever for the forest, by making him pleased with the villages and by accustoming him to human ways.’
國王的象驅趕牠到露地，阿其威色那！林野的象只來到露地的範圍，阿其威色那！因為，在這裡，林野的象貪求象林。阿其威色那！捕象師通知剎帝利灌頂王這件事：『陛下！林野的象在露地。』那時，剎帝利灌頂王召喚馴象師：『來！親愛的馴象師！請你為了征服林野的習性、為了征服林野的念與思惟、為了征服林野的不安與疲勞及熱惱、為了使之歡喜村落、為了勸導樂愛人的習性而調伏林野的象。』
如是，阿奇耶沙那！野象至露地。阿奇耶沙那！野象〔對〕其象林有種種貪求而彼捕象師白剎帝利灌頂王曰：『王！彼野象來露地矣。』彼剎帝利灌頂王命令調象師曰：『嗚呼！調象師！汝調御野象而除〔其〕野性、野之憶念、思惟、野之憂、疲、熱惱，樂於村鎮中，以令熟人之習慣。』
‘Evaṃ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati.
And, Aggivessana, the elephant tamer, having answered ‘Yes, sire,’ in assent to the noble anointed king, driving a great post into the ground ties the forest elephant to it by his neck so as to subdue his forest ways... and accustom him to human ways. Then the elephant tamer addresses him with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasant to the manyfolk, liked by the manyfolk.
『是的，陛下！』阿其威色那！馴象師回答剎帝利灌頂王後，他為了征服林野的習性、為了征服林野的念與思惟、為了征服林野的不安與疲勞及熱惱、為了使之歡喜村落、為了勸導樂愛人的習性而在地上埋一根大柱子，在林野象的脖子上綁住。馴象師以柔和的言語：悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的，像那樣的言語與牠攀談。
『如是，王！』阿奇耶沙那！調象師應諾剎帝利灌頂王已，掘地立大柱以繫野象之首，以除〔彼〕野性、野之憶念、思惟、野憂、疲、熱惱，樂於村鎮中，令熟人之習慣。調象師對彼溫和，使之身樂、愛，以觸於心緒；諸說為美麗，甚多人愛，甚多人善，以如是之諸語相說。
Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti; tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.
And, Aggivessana, the forest elephant, on being addressed with words that are gentle... liked by the manyfolk, listens, lends ear and bends his mind to learning. Next the elephant tamer supplies him with grass-fodder and water.
阿其威色那！當馴象師以柔和的言語：悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的，像那樣的言語與牠攀談時，林野的象想聽、傾耳、盡心了知。馴象師更進一步隨給與牠牧草與水。
而阿奇耶沙那！野象由調象師如是溫和使之耳樂，愛、觸於心緒，諸說為美麗，甚多人愛好，甚多人歡喜，以如是諸語相說之，為使之垂耳傾聽，起解慧心。調象師對彼，更隨與種種草類、水。
Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti: ‘jīvissati kho dāni āraññako nāgo’ti. Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti: ‘ādiya, bho, nikkhipa, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti: ‘abhikkama, bho, paṭikkama, bho’ti.
When, Aggivessana, the forest elephant has accepted the grass-fodder and water from the elephant tamer, it occurs to the elephant tamer: ‘The king’s elephant will now live.’ Then the elephant tamer makes him do a further task, saying: ‘Take up, put down.’
阿其威色那！當林野的象接受牧草與水時，在那裡，馴象師這麼想：『現在，林野的象將能活了。』馴象師更進一步隨訓練牠：『先生！拿起來！先生！放下！』阿其威色那！當林野的象聽從馴象師的教誡拿起、放下時，馴象師更進一步隨訓練牠：『先生！前進！先生！後退！』
阿奇耶沙那！野象由調象師，為受種種之草類及水，其時，調象師獨如是思惟：『今野象應活。』調象師對彼，更為所作：『汝應取，汝應捨。』阿奇耶沙那！王象，關於調象之命令而行取、捨，從於教授故，調象師對彼，更為所作：『汝應往之，汝應還來。』
Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti: ‘uṭṭhaha, bho, nisīda, bho’ti.
When, Aggivessana the king’s elephant is obedient to the elephant tamer and acts on his instructions to take up and put down, then the elephant tamer makes him do a further task, saying: ‘Get up, sit down.’
阿其威色那！當林野的象聽從馴象師的教誡前進、後退時，馴象師更進一步隨訓練牠：『先生！起來！先生！坐下！』
阿奇耶沙那！王象，關於調象師之命令而行往還。從於教授故，調象師對彼，更為所作：『汝應起來，汝應坐下。』
Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti.
When, Aggivessana, the king’s elephant is obedient to the elephant tamer and acts on his instructions to get up and sit down, then the elephant tamer makes him do a further task; known as ‘standing your ground’: he ties a shield to the great beast’s trunk; a man holding a lance is sitting on his neck, and men holding lances are standing surrounding him on all sides; and the elephant tamer, holding a lance with a long shaft, is standing in front.
阿其威色那！當林野的象聽從馴象師的教誡起來、坐下時，馴象師更進一步隨訓練牠不動：在象鼻上綁大木板，手拿矛的男子坐在脖子上，以及手拿矛的男子們完全包圍牠站立，馴象師拿取長矛棍後站在牠前面。
阿奇耶沙那！王象，對於調象師之命令而行起、坐，從於教授故，調象師對彼，更名為不動之所作。以大楯縛象之鼻，而手持槍之士夫，坐於頭上，且周圍手持槍之眾人，為環而立，調象師持長柄槍立於前，
So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti. So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.
While he is doing the task of ‘standing your ground’ he does not move a fore-leg nor does he move a hind-leg, nor does he move the forepart of his body, nor does he move the hindpart of his body, nor does he move his head, nor does he move an ear, nor does he move a tusk, nor does he move his tail, nor does he move his trunk. A king’s elephant is one who endures blows of sword, axe, arrow, hatchet, and the resounding din of drum and kettle-drum, conch and tam-tam, he is [like] purified gold purged of all its dross and impurities, fit for a king, a royal possession and reckoned as a kingly attribute.
當訓練牠不動時，前腳既不移動，後腳也不移動，前身也不移動，後身也不移動，頭也不移動，耳朵也不移動，象牙也不移動，尾巴也不移動，象鼻也不移動，那林野的象能容忍矛的打擊、刀劍的打擊、弓箭的打擊、箭羽的打擊，大鼓、小鼓、法螺、鑵鼓的響亮聲音，一切彎曲與缺點已放下，濁穢已淨除，為適合國王的、國王使用的、名為國王肢體的一部分。
為彼不動之所作，前足不許動，後足立不許動，前身不許動，後身亦不許動，頭不許動，身亦不許動，牙不許動，尾不許動，鼻亦不許動。彼王象，雖刀、劍、弓、矢之飛來，他人之襲來，大鼓、小鼓、螺貝等種種之聲，亦善堪忍，棄一切之曲過、缺點適於王而為王之使用，至稱為王之支分。
Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
Even so, Aggivessana, does a Tathagata arise here in the world, a perfected one, fully Self-Awakened One, endowed with right knowledge and conduct, well-farer, knower of the worlds, the matchless charioteer of men to be tamed, the Awakened One, the Lord.
同樣的，阿其威色那！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，
恰如是，阿奇耶沙那！於此如來出興於世，此應供、正等覺者......
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.
He makes known this world with the devas, with Mara, with Brahma, the creation with its recluses and brahmans, its devas and men, having realized them by his own super-knowledge. He teaches dhamma which is lovely at the beginning, lovely in the middle, lovely at the ending, with the spirit and the letters; he proclaims the Brahma-faring, wholly fulfilled, quite purified. A householder or a householder’s son or one born in another family hears that dhamma.
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，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。屋主、屋主之子或在其它族姓中出生者聽聞那個法。
......〔參照中部經典一、二四六～二四七頁〕......
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
Having heard that dhamma he gains faith in the Tathagata. Endowed with this faith that he has acquired, he reflects in this way: ‘The household life is confined and dusty, going forth is in the open; it is not easy for one who lives in a house to fare the Brahma-faring wholly fulfilled, wholly pure, polished like a conch-shell. Suppose now that I, having cut off hair and beard, having put on saffron robes, should go forth from home into homelessness?’
聽聞那個法後，他於如來處獲得信，具備那獲得的信，他像這樣深慮：『居家生活是障礙，是塵垢之路；出家是露地，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，讓我剃除髮鬚、裹上袈裟衣後，從在家出家，成為非家生活。』
......
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 pabbajati.
After a time, getting rid of his wealth, be it small or great, getting rid of his circle of relations, be it small or great, having cut off his hair and beard, having put on saffron robes, he goes forth from home into homelessness. To this extent, Aggivessana, the ariyan disciple gets out into the open.
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。阿其威色那！聖弟子只來到露地的範圍，
......由在家，非家而出家。如是阿奇耶沙那！聖弟子至露地。
Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. Etthagedhā hi, aggivessana, devamanussā yadidaṃ—pañca kāmaguṇā. Tamenaṃ tathāgato uttariṃ vineti: ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.
But, Aggivessana, devas and mankind have this longing, that is to say, for the five strands of sense-pleasures. The Tathagata disciplines him further, saying: ‘Come you, monk, be moral, live controlled by the control of the Obligations, possessed of [right] behavior and posture, seeing danger in the slightest faults; undertaking them, train yourself in the rules of training.’
阿其威色那！因為，在這裡，天與人貪求五種欲。如來更進一步調伏他：『來！比丘！你要成為持戒者，你要住於被波羅提木叉的自制所防護，具足正行和行境，在微罪中看見可怕，在學處上受持後學習。
而，阿奇耶沙那！有諸天、人，貪求彼五欲樂。如來更調御彼曰：『嗚呼！比丘！汝是持戒者。護持別解脫律儀，具正行與正處住，見微罪亦怖畏，於學處，受持而學。』
Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti: ‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī ... pe ... (yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)...
And when, Aggivessana, the ariyan disciple is moral, lives controlled by the control..., undertaking them, trains himself in the rules of training, then the Tathagata disciplines him further, saying: ‘Come you, monk, be guarded as to the doors of the sense-organs. Having seen a material shape with the eye, do not be entranced with the general appearance, do not be entranced with the detail; for if one dwells with the organ of sight uncontrolled, covetousness and dejection, evil, unskillful states of mind, may flow in. So fare along controlling it, guard the organ of sight, achieve control over the organ of sight.
阿其威色那！當聖弟子成為持戒者，住於被波羅提木叉的自制所防護，具足正行與行境，在微罪中看見可怕，在學處上受持後學習時，如來更進一步調伏他：『來！比丘！你要成為守護根門者：以眼見色後，不要成為相的執取者、......（中略）......（應該如會計師目犍連經[按：MN107/MA144]那樣使之詳細）......
阿奇耶沙那！聖弟子為持戒者，護持別解脫律儀，具正行與正處住，見微罪亦怖畏，於學處，受持而學故，如來對彼，更調御曰：『嗚呼！比丘！汝護於諸根門。雖以眼見色，勿取相，勿取細相。凡不護此眼根而住者，當流注於貪、憂、惡、不善法故，為此等之防護而行道，應入護眼根，為眼根之防護。
...
Having heard a sound with the ear... Having smelt a smell with the nose... Having savored a taste with the tongue... Having felt a touch with the body... Having cognized a mental state with the mind, be not entranced by the general appearance, be not entranced by the detail.
......
耳聞聲已、鼻嗅香已、舌味味已、身觸觸已、意識法已、而勿取相，勿取細相。
...
For if you dwell with the organ of mind uncontrolled, covetousness and dejection, evil unskillful states of mind, might flow in. So fare along with its control, guard the organ of mind, achieve control over the organ of the mind.’
......
凡不防護此意根而住者，當流注於貪、憂、惡、不善法故，為此之防護而行道，應入護意根，為意根之防護。』
...
And when, Aggivessana, the ariyan disciple is guarded as to the doors of the sense-organs, then the Tathagata disciplines him further, saying: ‘Come you, monk, be moderate in eating; you should take food reflecting carefully, not for fun or indulgence or personal charm or beautification, but taking just enough for maintaining this body and keeping it going, for keeping it unharmed, for furthering the Brahma-faring, with the thought: Thus will I crush out an old feeling, and I will not allow a new feeling to arise, and then there will be for me subsistence and blamelessness and abiding in comfort.’
......
阿奇耶沙那！聖弟子護諸根門故，如來對彼更調御曰：『嗚呼！比丘！汝於食應知量，應如理思惟而攝食，勿為戲、憍、虛飾、莊嚴之事。而且唯為此身體之存續、支持、止害，為梵行之受持，「我如是故捨斷受，而令新受不生。而且於我，應無罪性，而有樂住」。』
...
When, Aggivessana, the ariyan disciple is moderate in eating, the Tathagata disciplines him further, saying: ‘Come you, monk, abide intent on vigilance; during the day while pacing up and down, while sitting down, cleanse the mind of obstructive mental states; during the middle watch of the night, lie down on the right side in the lion posture, foot resting on foot, mindful, clearly conscious, reflecting on the thought of getting up again; during the last watch of the night, when you have arisen, while pacing up and down, while sitting down, cleanse the mind of obstructive mental states.’
......
阿奇耶沙那！聖弟子於食知量故，如來對彼，更調御曰：『嗚呼！比丘！汝專為警寤而住。晝依經行與坐禪，由諸障法，令心清淨；依初夜分亦經行與坐禪，由諸障法，令心清淨；於中夜分、由右脇行獅臥，足疊於足，當起有念、有正知之作意想；後夜分起出，依經行與坐禪，由諸障法，令心清淨。』
...
And when, Aggivessana, the ariyan disciple is intent on vigilance, then the Tathagata disciplines him further, saying: ‘Come you, monk, be possessed of mindfulness and clear consciousness, acting with clear consciousness whether you are approaching or departing, acting with clear consciousness whether you are looking ahead or looking round,
......
阿奇耶沙那！聖弟子專為警寤而住，如來對彼，更調御曰：『嗚呼！比丘！汝應具念、正知；往、返亦具正知者；見前，見後亦具正知者；
...
acting with clear consciousness whether you are bending in or stretching out [the arms], acting with clear consciousness whether you are carrying the outer cloak, the bowl or robe, acting with clear consciousness whether you are eating, drinking, munching, savoring, acting with clear consciousness whether you are obeying the calls of nature, acting with clear consciousness whether you are walking, standing, sitting, asleep, awake, talking or being silent.’
......
要屈要伸亦具正知者；持僧伽梨衣及鉢、衣亦具正知者，行大小便亦具正知者；或行、或立、或坐、或眠、或寤、或語、或黑、亦具正知者。』
...
And when, Aggivessana, the ariyan disciple is possessed of mindfulness and clear consciousness, then the Tathagata disciplines him further, saying: ‘Come you, monk, choose a remote lodging in a forest, at the root of a tree, on a mountain slope, in a wilderness, in a hill-cave, a cemetery, a forest haunt, in the open or on a heap of straw.’ He chooses a remote lodging in the forest... or on a heap of straw.
......
阿奇耶沙那！聖弟子具念、正知故，如來對彼，更調御曰：『嗚呼！比丘！汝獨離坐處，應樂林中、樹下、山上、洞窟、山穴、墓間、森地、露地、藁堆。』彼獨離坐處，〔即〕樂林中、樹下、山上、洞窟、山穴、墓間、森地、露地、藁堆。
...
Returning from alms-gathering, after the meal, he sits down cross-legged, holding the back erect, having made mindfulness rise up in front of him, he, by getting rid of coveting for the world, dwells with a mind devoid of coveting, he purifies the mind of coveting. By getting rid of the taint of ill-will, he dwells benevolent in mind, compassionate for the welfare of all creatures and beings, he purifies the mind of the taint of ill-will.
......
彼食後，由行乞歸，結跏而坐，端正身體，現前安立念。彼對世間斷貪愛，離貪心而住。由貪愛令心清淨，斷瞋恚、無瞋恚而住，饒益憐愍一切生類而由瞋恚令心清淨，
...
By getting rid of sloth and torpor, he dwells devoid of sloth and torpor; perceiving the light, mindful, clearly conscious, he purifies the mind of sloth and torpor. By getting rid of restlessness and worry, he dwells calmly the mind subjectively tranquilized, he purifies the mind of restlessness and worry. By getting rid of doubt, he dwells doubt-crossed, unperplexed as to the states that are skillful, he purifies the mind of doubt.
......
斷惛沈睡眠，遠離惛沈睡眠而住。有光明想，有念、正知由惛沈、睡眠令心清淨；斷掉舉、惡作、無掉舉而住。內靜息有心，由掉舉令心清淨；斷疑、超越疑而住，無猶豫、對諸善法由疑令心清淨。
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
He, by getting rid of these five hindrances which are defilements of the mind and weakening to intuitive wisdom, dwells contemplating the body in the body, ardent, clearly conscious [of it], mindful [of it] so as to control the covetousness and dejection in the world.
他捨斷這些心的隨雜染、慧的減弱之五蓋後，住於在身上觀察身，熱心、正知、有念，能調伏對於世間的貪與憂；
彼斷此等之五蓋以慧令心之隨煩惱成為無力，對於身觀身而住。熱心而有正知、〔正〕念，對世間應調伏貪、憂。
Vedanāsu ... pe ... citte ... dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
He fares along contemplating the feelings... the mind... the mental states in mental states, ardent, clearly conscious [of them], mindful [of them] so as to control the covetousness and dejection in the world.
在受上......（中略）在心上......（中略）住於在法上觀察法，熱心、正知、有念，能調伏對於世間的貪與憂。
對於受......乃至......對於心......乃至......對於法觀法而住，熱心而有正知、〔正〕念，對世間應調伏貪、憂。
Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya;
As, Aggivessana, an elephant tamer, driving a great post into the ground, ties a forest elephant to it by his neck so as to subdue his forest ways, so as to subdue his forest aspirations, and so as to subdue his distress, his fretting and fever for the forest, so as to make him pleased with villages and accustom him to human ways —
阿其威色那！猶如馴象師回答剎帝利灌頂王後，為了征服林野的習性、為了征服林野的念與思惟、為了征服林野的不安與疲勞及熱惱、為了使之歡喜村落、為了勸導樂愛人的習性而在地上埋一根大柱子，在林野象的脖子上綁住。
阿奇耶沙那！猶如調象師，掘地立大柱，繫野象之首以除其野性、野之憶念、思惟、野之憂、疲、熱惱、樂於村鎮中，令熟人之習慣，
evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
— even so, Aggivessana, these four applications of mindfulness are ties of the mind so as to subdue the ways of householders and to subdue the aspirations of householders and to subdue the distress, the fretting and fever of householders; they are for leading to the right path, for realizing nibbana.
同樣的，阿其威色那！這四念住是聖弟子心的羈束：為了征服依賴家的習性、為了征服依賴家的念與思惟、為了征服依賴家的不安與疲勞及熱惱、為了方法的獲得、為了涅槃的作證。
恰如是，阿奇耶沙那！此等之四念處繫聖弟子之心，除在欲〔生活〕之習，除在俗〔生活〕之思惟，除在俗〔生活〕之憂、疲、熱惱、逮得正理以證涅槃。
Tamenaṃ tathāgato uttariṃ vineti: ‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi. Vedanāsu ... citte ... dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’ti.
The Tathagata then disciplines him further, saying: ‘Come you, monk, fare along contemplating the body in the body, but do not apply yourself to a train of thought connected with the body; fare along contemplating the feelings in the feelings... the mind in the mind... mental states in mental states, but do not apply yourself to a train of thought connected with mental states.’
如來更進一步調伏他：『來！比丘！你要住於在身上觀察身，不要尋思伴隨欲之尋；在受上......（中略）在心上......（中略）住於在法上觀察法，不要尋思伴隨欲之尋。
如來對彼，更調御曰：『嗚呼！比丘！汝對身隨觀身而住，勿尋求俱身之尋。對於受隨觀受而住，勿尋求俱受之尋。對於心隨觀心而住，勿尋求俱心之尋。對於法勿尋求俱法之尋。』
So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ ...
He by allaying initial thought and discursive thought, with the mind subjectively tranquilized and fixed on one point, enters on and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful.
他以尋與伺的平息，自信，一心，進入後住於無尋、無伺，定而生喜、樂的第二禪......
彼為止息尋與伺內心成為安靜，有心一趣性，無尋無伺，由定生喜、樂具足第二禪、......
... tatiyaṃ jhānaṃ ...
By the fading out of rapture, he dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and he enters and abides in the third meditation.
......（中略）第三禪......
......第三禪而住。
... catutthaṃ jhānaṃ upasampajja viharati.
By getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, he enters and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.
......（中略）進入後住於不苦不樂，由平靜而正念遍淨的第四禪。
......
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo ...
Then with the mind composed thus, quite purified, quite clarified, without blemish, without defilement, grown pliant and workable, fixed, immovable, he directs his mind to the knowledge and recollection of former habitation: he remembers a variety of former habitations, thus: one birth, two births, three... four... five... ten... twenty... thirty... forty... fifty... a hundred... a thousand...
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，他使心轉向許多前世住處回憶之智。他回憶起許多前世住處，即：一生、二生、......（中略）
彼如是心，等持之時......
... pe ... iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
...a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration: ‘Such a one was I by name, having such a clan, such and such a color, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a color, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here.’ Thus he remembers divers former habitations in all their modes and details.
......像這樣，他回憶起許多前世住處有這樣的行相與境遇。
......〔參照第五十一乾陀羅伽經〕......
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate ... pe ...
“Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown pliant and workable, fixed, immovable, he directs his mind to the knowledge of the passing hence and the arising of beings. With the purified deva-vision surpassing that of men, he sees beings as they pass hence or come to be; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequence of 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，他使心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，......（中略）......
......
...
then he thinks: Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct in speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view — these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya hell.
......
......
... yathākammūpage satte pajānāti.
But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view — these, at the breaking up of the body, after dying, have arisen in a good bourn, a heaven world.
......了知眾生依業流轉。
......
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.
“Then with the mind composed... immovable, he directs his mind to the knowledge of the destruction of the cankers.
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，他使心轉向煩惱之滅盡智。
......
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.
He understands as it really is: This is anguish, this is the arising of anguish, this is the stopping of anguish, this is the course leading to the stopping of anguish. He understands as it really is: These are the cankers, this is the arising of the cankers, this is the stopping of the cankers, this is the course leading to the stopping of the cankers.
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。』
......
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.
Knowing thus, seeing thus, his mind is freed from the canker of sense pleasures, is freed from the canker of becoming, freed from the canker of ignorance.
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。
......
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
In freedom the knowledge came to be: I am freed; and he comprehends: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such.
當解脫時，有『[這是]解脫』之智，我了知：『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。』
......知不更來此世。
So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
That monk is able to endure heat, cold, hunger, thirst, the touch of mosquitoes, gadflies, wind, sun and creeping things, abusive language and unwelcome modes of speech: he has grown to bear bodily feelings which as they arise are painful, acute, sharp, severe, wretched, miserable, deadly. Purged of all the dross and impurities of attachment, aversion and confusion, he is worthy of oblations, offerings, respect and homage, an unsurpassed field of merit in the world.
他成為寒、暑、飢、渴，與蠅、蚊、風、日、蛇的接觸，辱罵、誹謗的語法之忍耐者，已生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的、奪命的身體的感受之忍住者，一切貪、瞋、癡已放下、濁穢已淨除者，應該被奉獻、應該被供奉、應該被供養、應該被合掌，為世間的無上福田。
彼比丘忍耐強，忍受寒暑、饑渴、蚊虻、風熱、蛇觸、惡聲罵詈之語言、激越、粗惡、辛烈、不快、不適悅而至幾乎奪命之身苦受，棄一切貪、瞋、癡，以去缺點、應供養、供奉、布施、合掌者，成為世間無上之福田。
Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṃ karoti, ‘adantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṃ karoti, ‘adantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;
If, Aggivessana, a king’s elephant dies in old age, untamed, untrained, the king’s old elephant that has died is reckoned as one that has died untamed: And so, Aggivessana, of a king’s elephant that is middle-aged. And too, Aggivessana, if a king’s elephant dies young, untamed, untrained, the king’s young elephant that has died is reckoned as one that has died untamed.
阿其威色那！如果國王的象未被調御、未被教導高齡而死，就名為：『已死的高齡國王象是未被調御的死。』阿其威色那！如果國王的象未被調御、未被教導中齡而死，就名為：『已死的中齡國王象是未被調御的死。』阿其威色那！如果國王的象未被調御、未被教導年輕而死，就名為：『已死的年輕國王象是未被調御的死。』
阿奇耶沙那！若老野象之不受調御、不受調練而死者，稱為：『老野象以死不調御之死。』阿奇耶沙那！若中年野象之〔......〕，阿奇耶沙那！若青年野象之不受調御，不受調練而死者，稱為：『青年野象以死不調御之死。』
evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṃ karoti, ‘adantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṃ karoti, ‘adantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati.
Even so, Aggivessana, if a monk who is an elder dies with the cankers not destroyed, the monk who is an elder that has died is reckoned as one that has died untamed. And so of a monk of middle standing. And too, Aggivessana, if a newly ordained monk dies with the cankers not destroyed, the newly ordained monk that has died is reckoned as one that has died untamed.
同樣的，阿其威色那！如果上座比丘煩惱未滅盡而死，就名為：『已死的上座比丘是未被調御的死。』如果中座比丘煩惱未滅盡而死，就名為：『已死的中座比丘是未被調御的死。』如果新比丘煩惱未滅盡而死，就名為：『已死的新比丘是未被調御的死。』
恰如是，阿奇耶沙那！若長老比丘不漏盡而死者，稱為：『長老比丘以死不調御之死。』阿奇耶沙那！若中年比丘之〔......〕，阿奇耶沙那！若新學比丘之不漏盡而死者，稱為『新學比丘以死不調御之死。』
Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṃ karoti, ‘dantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo ... daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṃ karoti, ‘dantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;
If, Aggivessana, a king’s elephant dies in old age, well tamed, well trained, the king’s old elephant that has died is reckoned as one that has died tamed. And so, Aggivessana of a king’s elephant that is middle-aged. And too, Aggivessana, if a king’s elephant dies young, well tamed, well trained, the king’s young elephant that has died is reckoned as one that has died tamed.
阿其威色那！如果國王的象已被善調御、已被善教導高齡而死，就名為：『已死的高齡國王象是已被調御的死。』阿其威色那！如果國王的象已被善調御、已被善教導中齡而死，就名為：『已死的中齡國王象是已被調御的死。』阿其威色那！如果國王的象已被善調御、已被善教導年輕而死，就名為：『已死的年輕國王象是已被調御的死。』
阿奇耶沙那！若老野象之善受調御、善受調練而死者，稱為『老野象以死調御之死。』阿奇耶沙那！若中年野象之〔......〕，阿奇耶沙那！若青年野之善受調御、善受調練而死者，稱為『青年野象以死調御之死。』
evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṃ karoti, ‘dantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṃ karoti, ‘dantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchatī”ti.
Even so, Aggivessana, if a monk who is an elder dies with the cankers destroyed, the monk who is an elder that has died is reckoned as one that has died tamed. And so, Aggivessana, of a monk of middle standing. And too, Aggivessana, if a newly ordained monk dies with cankers destroyed, the newly ordained monk that has died is reckoned as one that has died tamed.”
同樣的，阿其威色那！如果上座比丘煩惱已滅盡而死，就名為：『已死的上座比丘是已被調御的死。』如果中座比丘煩惱已滅盡而死，就名為：『已死的中座比丘是已被調御的死。』如果新比丘煩惱已滅盡而死，就名為：『已死的新比丘是已被調御的死。』」
恰如是，阿奇耶沙那！若長老比丘之漏盡而死者，稱為『長老比丘以死於調御之死。』阿奇耶沙那！若中年比丘之〔......〕，阿奇耶沙那！若新學比丘之漏盡而死者，稱為『新學比丘以死於調御之死。』」
Idamavoca bhagavā. Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.
Thus spoke the Lord. Delighted, the novice Aciravata rejoiced in what the Lord had said.
這就是世尊所說，悅意的沙彌阿基勒哇大歡喜世尊所說。
世尊如是說已，歡喜之新學沙門阿夷羅和提，隨喜世尊之所說。