MN27 – Cūḷa Hatthipadopama Sutta – The Shorter Simile of the Elephant’s Footprint – 中部二七 象跡喻小經
Cūḷa Hatthipadopama Sutta – The Shorter Simile of the Elephant’s Footprint – 中部二七 象跡喻小經 (小象跡喻經)
Pāli – 巴利文
Source – 原文
English – 英文
Bhikkhu Sujato translation –
蘇加多比丘 譯
(2018 version – 版本)
中文
莊春江 譯
(2021-05-08 版本)
中文
蕭式球 譯
(2022-11-07 版本)
Evaṃ me sutaṃ.
So I have heard.
我聽到這樣：
這是我所聽見的：
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
有一次，世尊住在舍衛城祇樹林給孤獨園。
有一次，世尊住在舍衛城的祇樹給孤獨園。
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa.
Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.
當時，若奴索尼婆羅門以全白的馬車中午從舍衛城出發。
這時候，吒奴蘇尼婆羅門乘坐一輛全白的馬車，在中午離開舍衛城。
Addasā kho jāṇussoṇi brāhmaṇo pilotikaṃ paribbājakaṃ dūratova āgacchantaṃ.
He saw the wanderer Pilotika coming off in the distance,
若奴索尼婆羅門看見遊行者必羅低葛正從遠處走來。
他從遠處看見卑盧·婆蹉延那遊方者前來，
Disvāna pilotikaṃ paribbājakaṃ etadavoca:
and said to him,
看見後，對遊行者必羅低葛這麼說：
便對他這樣說：
“Handa kuto nu bhavaṃ vacchāyano āgacchati divādivassā”ti?
“So, Mister Vacchāyana, where are you coming from in the middle of the day?”
「那麼，哇差亞那尊師中午從哪裡來呢？」
「婆蹉延那賢者，這是中午了，剛才你到哪裏來呢？」
“Ito hi kho ahaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.
“Just now, good sir, I’ve come from the presence of the ascetic Gotama.”
「先生！我從沙門喬達摩面前來。」
「賢者，我到過喬答摩沙門跟前。」
“Taṃ kiṃ maññati bhavaṃ vacchāyano samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññe”ti.
“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
「哇差亞那尊師！對沙門喬達摩聰明慧，你怎麼想？我想，他是賢智者吧。」
「婆蹉延那賢者，你認為怎樣，你知道喬答摩沙門智慧的特點嗎？他是一位智者嗎？」
“Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi. Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti.
“My good man, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.”
「先生！我是誰啊，會知道沙門喬達摩的聰明慧？確實有像沙門喬達摩聰明慧那樣的人才能知道。」
「賢者，我算得上什麼人呢，我怎能知道喬答摩沙門智慧的特點呢！只有一個像喬答摩沙門那樣的人，才能知道他智慧的特點！」
“Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti.
“Mister Vacchāyana praises the ascetic Gotama with lofty praise indeed.”
「哇差亞那尊師確實以崇高的讚賞稱讚沙門喬達摩。」
「婆蹉延那賢者，你可真是對喬答摩沙門作出高度的稱讚呢！」
“Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi, pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānan”ti.
“Who am I to praise the ascetic Gotama? He is praised by the praised as the first among gods and humans.”
「先生！我是誰啊，能稱讚沙門喬達摩？喬達摩尊師被人天最上的稱讚者稱讚。」
「賢者，我算得上什麼人呢，我稱讚喬答摩沙門算得上什麼呢！喬答摩沙門受那些被人稱讚的人所稱讚，他在天與人之中是最高的！」
“Kaṃ pana bhavaṃ vacchāyano atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno”ti?
“But for what reason are you so devoted to the ascetic Gotama?”
「看見什麼理由哇差亞那尊師對沙門喬達摩是這麼極淨信者？」
「婆蹉延那賢者，你為了什麼原因，對喬答摩沙門有這樣高的評價呢？」
“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. So niṭṭhaṃ gaccheyya: ‘mahā vata bho nāgo’ti.
“Suppose that a skilled bull elephant tracker were to enter a bull elephant wood. There he’d see a large elephant’s footprint, long and broad. He would come to the conclusion, ‘This must be a big bull elephant.’
「先生！猶如熟練的捕龍象師如果進入龍象的森林，他會在龍象的森林中看見大的象足跡，廣長且平闊，他會來到結論：『先生！這確實是頭大龍象。』
「賢者，就正如一個善巧的馴象師進入大象生活的樹林內，在那裏看見一個很大的象腳印，於是得出一個結論：有一頭很大的雄象。
Evameva kho ahaṃ, bho, yato addasaṃ samaṇe gotame cattāri padāni athāhaṃ niṭṭhamagamaṃ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
In the same way, because I saw four footprints of the ascetic Gotama I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
同樣的，先生！當我看到沙門喬達摩的四個足跡時，那時，我來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
同樣地，我在喬答摩沙門那裏看見四個大腳印，於是得出一個結論：世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。
Katamāni cattāri?
What four?
哪四個呢？
這四個大腳印是什麼呢？
Idhāhaṃ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti.
Firstly, I see some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They hear, ‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’
先生！這裡，我看到某些賢智、聰敏、知異論、犀利的剎帝利，他們的確以慧的狀態漫遊破壞著惡見。當他們聽聞：『先生！沙門喬達摩確實將進入某村落或城鎮。』時，
賢者，我曾看見一些剎帝利智者，他們聰明、能言善辯、具有銳利的辯才。他們到處遊行，目的是以自己的智慧來攻破別人的論點。當他們知道喬答摩沙門將會遊訪某一個村落或市鎮時，
Te pañhaṃ abhisaṅkharonti: ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.
They formulate a question, thinking, ‘We’ll approach the ascetic Gotama and ask him this question. If he answers like this, we’ll refute him like that; and if he answers like that, we’ll refute him like this.’
他們安排問題：『這是我們去見沙門喬達摩將會問的問題，如果被這樣問，他將這樣回答，我們將這樣論破；如果被那樣問，他將那樣回答，我們將那樣論破。』
便開始籌劃各種辯題：『我們去喬答摩沙門那裏問他這個問題，如果他這樣來解說的話，我們就這樣來駁斥他；如果他那樣來解說的話，我們就那樣來駁斥他。』
Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti.
When they hear that he has come down
當他們聽聞：『先生！沙門喬達摩確實已進入某村落或城鎮。』時，
當他們知道喬答摩沙門已經到了那一個村落或市鎮時，
Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
they approach him. The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk.
他們去見沙門喬達摩，沙門喬達摩以法說開示、勸導、鼓勵他們，使之歡喜。
便前往喬答摩沙門那裏。喬答摩沙門為他們說法，對他們開示，對他們教導，使他們景仰，使他們歡喜。
Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti.
They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer? Invariably, they become his disciples.
沙門喬達摩以法說開示、勸導、鼓勵他們，使之歡喜後，他們沒問沙門喬達摩問題，將從哪裡論破呢？無論如何他們都變成沙門喬達摩的弟子。
他們因喬答摩沙門的說法而得到開示，得到教導，感到景仰，感到歡喜，因此不會向喬答摩沙門提出問題，更不會提出駁斥。他們最後反而成為喬答摩沙門的弟子。」
Yadāhaṃ, bho, samaṇe gotame imaṃ paṭhamaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
When I saw this first footprint of the ascetic Gotama, I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
先生！這是我看到沙門喬達摩的第一個足跡，那時，我來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
賢者，這就是我在喬答摩沙門那裏看見的第一個大腳印。我得出一個結論：世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。
Puna caparāhaṃ, bho, passāmi idhekacce brāhmaṇapaṇḍite ... pe ...
Furthermore, I see some clever brahmins ...
再者，先生！這裡，我看到某些賢智、聰敏、知異論、犀利的婆羅門⋯⋯(中略)⋯⋯
賢者，再者，我曾看見一些婆羅門智者⋯⋯他們最後反而成為喬答摩沙門的弟子⋯⋯賢者，這就是我在喬答摩沙門那裏看見的第二個大腳印。我得出一個結論：世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。
... pe ... gahapatipaṇḍite ... pe ...
some clever householders ... they become his disciples.
⋯⋯屋主⋯⋯(中略)⋯⋯
賢者，再者，我曾看見一些居士智者⋯⋯他們最後反而成為喬答摩沙門的弟子。⋯⋯賢者，這就是我在喬答摩沙門那裏看見的第三個大腳印。我得出一個結論：世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。
samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti: ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.
Furthermore, I see some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. ...
⋯⋯沙門，他們的確以慧的狀態漫遊破壞著惡見。當他們聽聞：『先生！沙門喬達摩確實將進入某村落或城鎮。』時，他們安排問題：『這是我們去見沙門喬達摩將會問的問題，如果被這樣問，他將這樣回答，我們將這樣論破；如果被那樣問，他將那樣回答，我們將那樣論破。』
賢者，再者，我曾看見一些沙門智者，他們聰明、能言善辯、具有銳利的辯才。他們到處遊行，目的是以自己的智慧來攻破別人的論點。當他們知道喬答摩沙門將會遊訪某一個村落或市鎮時，便開始籌劃各種辯題：『我們去喬答摩沙門那裏問他這個問題，如果他這樣來解說的話，我們就這樣來駁斥他；如果他那樣來解說的話，我們就那樣來駁斥他。』
Te suṇanti ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti?
... They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?
當他們聽聞：『先生！沙門喬達摩確實已進入某村落或城鎮。』時，他們去見沙門喬達摩，沙門喬達摩以法說開示、勸導、鼓勵他們，使之歡喜。沙門喬達摩以法說開示、勸導、鼓勵他們，使之歡喜後，他們沒問沙門喬達摩問題，將從哪裡論破呢？
當他們知道喬答摩沙門已經到了那一個村落或市鎮時，便前往喬答摩沙門那裏。喬答摩沙門為他們說法，對他們開示，對他們教導，使他們景仰，使他們歡喜。他們因喬答摩沙門的說法而得到開示，得到教導，感到景仰，感到歡喜，因此不會向喬答摩沙門提出問題，更不會提出駁斥。
Aññadatthu samaṇaṃyeva gotamaṃ okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. Te samaṇo gotamo pabbājeti. Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
Invariably, they ask the ascetic Gotama for the chance to go forth. And he gives them the going-forth. Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
無論如何他們都乞求沙門喬達摩從在家出家，成為非家生活的機會，沙門喬達摩令他們出家。當在那裡出家後，他們住於隱退、不放逸、熱心、自我努力時，不久，以證智自作證後，在當生中進入後住於那善男子之所以從在家而正確地出家，成為非家生活的那個無上梵行目標，
他們最後反而向喬答摩沙門請求出家，喬答摩沙門接受他們出家，成為出家的弟子。他們獨處、遠離、不放逸、勤奮、專心一意，不久便親身以無比智來體證這義理，然後安住在證悟之中。在家庭生活的人，出家過沒有家庭的生活，就是為了在現生之中完滿梵行，達成這個無上的目標。
Te evamāhaṃsu: ‘manaṃ vata, bho, anassāma, manaṃ vata, bho, panassāma; mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.
They say, ‘We were almost lost! We almost perished! For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. But now we really are ascetics, brahmins, and perfected ones!’
他們這麼說：『先生！我們確實幾乎完蛋了，先生！我們確實幾乎滅亡了，以前，當非沙門時，我們自稱為沙門，當非婆羅門時，我們自稱為婆羅門，當非阿羅漢時，我們自稱為阿羅漢，現在，我們是沙門，我們是婆羅門，我們是阿羅漢。』
之後他們這樣想：『我們真是從毀滅之中逃脫出來！我們真是從毀滅之中逃脫出來！過去我們不是沙門而自認為是沙門，過去我們不是婆羅門而自認為是婆羅門，過去我們不是阿羅漢而自認為是阿羅漢。現在我們才是沙門，現在我們才是婆羅門，現在我們才是阿羅漢！』
Yadāhaṃ, bho, samaṇe gotame imaṃ catutthaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti. (4)
When I saw this fourth footprint of the ascetic Gotama, I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
先生！這是我看到沙門喬達摩的第四個足跡，那時，我來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
賢者，這就是我在喬答摩沙門那裏看見的第四個大腳印。我得出一個結論：世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。
Yato kho ahaṃ, bho, samaṇe gotame imāni cattāri padāni addasaṃ athāhaṃ niṭṭhamagamaṃ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.
It’s because I saw these four footprints of the ascetic Gotama that I came to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’”
先生！當我看到沙門喬達摩的這四個足跡時，那時，我來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』」
⋯⋯
Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi:
When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:
當這麼說時，若奴索尼婆羅門從全白的馬車下來後，整理上衣到一邊肩膀，向世尊[的方向]合掌鞠躬後，吟出優陀那三次：
婆蹉延那遊方者說了這番話後，吒奴蘇尼婆羅門從那輛全白的馬車走下來，他把大衣覆蓋一邊肩膊，向著世尊的方向合掌，然後有感而發，說出感興語三次：
“Namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassāti.
Homage to that Blessed One, the perfected one, the fully awakened Buddha! Homage to that Blessed One, the perfected one, the fully awakened Buddha! Homage to that Blessed One, the perfected one, the fully awakened Buddha!
「禮敬那位世尊、阿羅漢、遍正覺者！禮敬那位世尊、阿羅漢、遍正覺者！禮敬那位世尊、阿羅漢、遍正覺者！
「南無世尊·阿羅漢·等正覺。南無世尊·阿羅漢·等正覺。南無世尊·阿羅漢·等正覺。」
Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.
Hopefully, some time or other I’ll get to meet Mister Gotama, and we can have a discussion.”
或許什麼時候我們能與那位喬達摩尊師一起會面，或許能有些交談。」
他心想：「如果能夠遇見喬答摩沙門，跟他一起交談就好了。」
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and informed the Buddha of all he had discussed with the wanderer Pilotika.
那時，若奴索尼婆羅門去見世尊。抵達後，與世尊互相歡迎。歡迎與寒暄後，在一旁坐下。在一旁坐好後，若奴索尼婆羅門將他與遊行者必羅低葛間的交談全部告訴世尊。
於是，吒奴蘇尼婆羅門前往世尊那裏，和世尊互相問候，作了一番悅意的交談，坐在一邊，然後把所有跟婆蹉延那遊方者交談的內容告訴世尊。
Evaṃ vutte, bhagavā jāṇussoṇiṃ brāhmaṇaṃ etadavoca: “na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.
When he had spoken, the Buddha said to him, “Brahmin, the simile of the elephant’s footprint is not yet completed in detail. As to how it is completed in detail, listen and apply your mind well, I will speak.”
當這麼說時，世尊對若奴索尼婆羅門這麼說：「婆羅門！就這範圍，這不是以詳細完成的象足跡譬喻。婆羅門！這是以詳細完成的關於象足跡譬喻，你要聽！你要好好作意！我要說了。」
吒奴蘇尼婆羅門說了這番話後，世尊對他說：「婆羅門，那個象腳印的譬喻還是不完整。婆羅門，這才是完整的象腳印的譬喻。留心聽，好好用心思量，我現在說了。」
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.
“Yes sir,” Jānussoṇi replied.
「是的，先生！」若奴索尼婆羅門回答世尊。
吒奴蘇尼婆羅門回答世尊：「賢者，是的。」
Bhagavā etadavoca: “Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati: ‘mahā vata bho nāgo’ti.
The Buddha said this: “Suppose a bull elephant tracker were to enter a bull elephant wood. There they’d see a large elephant’s footprint, long and broad. A skilled bull elephant tracker does not yet come to the conclusion, ‘This must be a big bull elephant.’
世尊這麼說：「婆羅門！猶如熟練的捕龍象師如果進入龍象的森林，他會在龍象的森林中看見大的象足跡，廣長且平闊，熟練的捕龍象師不來到結論：『先生！這確實是頭大龍象。』
世尊說：「婆羅門，就正如一個馴象師進入大象生活的樹林內，在那裏看見一個很大的象腳印。善巧的馴象師是不會在這時候便作出『有一頭很大的雄象』這結論的。
Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.
Why not? Because in an elephant wood there are dwarf cow elephants with big footprints, and this footprint might be one of theirs.
那是什麼原因？婆羅門！在龍象的森林中有名叫駝背母象的大足跡，這也會是牠們的足跡。
這是什麼原因呢？婆羅門，因為有些矮小的雌象也會留下很大的腳印的。那些可能是牠們的腳印。
So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati: ‘mahā vata bho nāgo’ti.
They keep following the track until they see a big footprint, long and broad, and traces high up. A skilled bull elephant tracker does not yet come to the conclusion, ‘This must be a big bull elephant.’
他跟隨它走，當跟隨它走時，在龍象的森林中看見大的象足跡，廣長且平闊，並且高處有刮痕，熟練的捕龍象師不來到結論：『先生！這確實是頭大龍象。』
他沿途繼續前行。當繼續前行的時候，在那裏看見一個很大的象腳印，在高處的樹木有被擦損的痕跡。善巧的馴象師是不會在這時候便作出『有一頭很大的雄象』這結論的。
Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.
Why not? Because in an elephant wood there are tall lofty cow elephants with big footprints, and this footprint might be one of theirs.
那是什麼原因？婆羅門！在龍象的森林中有名叫高母象的大足跡，這也會是牠們的足跡。
這是什麼原因呢？婆羅門，因為有些高的雌象也會留下很大的腳印，也會令到高處的樹木擦損的。那些可能是牠們的腳印。
So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati: ‘mahā vata bho nāgo’ti.
They keep following the track until they see a big footprint, long and broad, and traces and tusk-marks high up. A skilled bull elephant tracker does not yet come to the conclusion, ‘This must be a big bull elephant.’
他跟隨它走，當跟隨它走時，在龍象的森林中看見大的象足跡，廣長且平闊，並且高處有刮痕，高處有牙齒的撕裂痕，熟練的捕龍象師不來到結論：『先生！這確實是頭大龍象。』
他再沿途繼續前行。當繼續前行的時候，在那裏看見一個很大的象腳印，在高處的樹木有被擦損和被象牙刮損的痕跡。善巧的馴象師是不會在這時候便作出『有一頭很大的雄象』這結論的。
Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.
Why not? Because in an elephant wood there are tall matriarch cow elephants with big footprints, and this footprint might be one of theirs.
那是什麼原因？婆羅門！在龍象的森林中有名叫高母象的大足跡，這也會是牠們的足跡。
這是什麼原因呢？婆羅門，因為有些高的雌象也會留下很大的腳印，也會令到高處的樹木擦損，也會用象牙刮損樹木的。那些可能是牠們的腳印。
So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṃ.
They keep following the track until they see a big footprint, long and broad, and traces, tusk-marks, and broken branches high up.
他跟隨它走，當跟隨它走時，在龍象的森林中看見大的象足跡，廣長且平闊，並且高處有刮痕，高處有牙齒的撕裂痕，高處有樹枝[斷裂]，
他再沿途繼續前行。當繼續前行的時候，在那裏看見一個很大的象腳印，在高處的樹木有被擦損、被象牙刮損和被折斷的痕跡，
Tañca nāgaṃ passati rukkhamūlagataṃ vā abbhokāsagataṃ vā gacchantaṃ vā tiṭṭhantaṃ vā nisinnaṃ vā nipannaṃ vā. So niṭṭhaṃ gacchati: ‘ayameva so mahānāgo’ti.
And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open. Then they’d come to the conclusion, ‘This is that big bull elephant.’
他看見龍象走到樹下或走到露天處，或行或站或坐或臥，他來到結論：『先生！這確實是頭大龍象。』
還看見一頭很大的雄象在樹底下和空地之間行走、站立、坐下、躺臥。在這時候，善巧的馴象師便作出『有一頭很大的雄象』這結論了。
Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
In the same way, brahmin, 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.
同樣的，婆羅門！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，
婆羅門，同樣地，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. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
He realizes 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. He proclaims a teaching that is 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 complete and pure.
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、完結是善；意義正確、辭句正確的法，他宣說唯獨圓滿、遍清淨的梵行。
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；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。
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.
A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One, and reflect,
屋主、屋主之子或在其它族姓中出生者聽聞那個法。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：
居士或出身於各種種姓的人聽了這些法義之後，對如來生起了敬信；有了這份敬信，他這樣反思：
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
『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，
『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。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 ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
After some time they give up a large or small fortune, and a large or small family circle. They 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 bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.
當他這樣出家時，進入比丘的生活規定，捨斷殺生後，他是離殺生者，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。
他成為一位出家人，具有比丘的修學和比丘的正命。他捨棄殺生、遠離殺生，放下棒杖、放下武器，對所有生命都有悲憫心。
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
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。
他捨棄偷盜、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。
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。
他捨棄非梵行，他是一個梵行者，遠離性行為這世俗的行為。
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。
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other.
捨斷離間語後，他是離離間語者：他從這裡聽到後，不為了對這些人離間而在那裡說，或者，他從那裡聽到後，不為了對那些人離間而在這裡說，
他捨棄兩舌、遠離兩舌、不會說離間別人的話，
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、說使人和合的話。
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.
捨斷粗惡語後，他是離粗惡語者，凡那柔和的、悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的言語，像這樣言語被他說。
他捨棄惡口、遠離惡口，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。
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
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；他以適當時機說有價值、有理由、有節制、具有利益的言語。
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、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。
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
They avoid 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 at the wrong time.
是晚上停止、戒絕非時食的一日一食者，
他一天只吃一餐，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 avoid beautifying and adorning themselves with garlands, fragrance, and makeup.
是離花環、香料、塗油之持用與莊嚴、裝飾狀態者，
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 currency,
是離領受金銀者，
遠離接受金銀錢財；
āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti,
raw grains, raw meat, women and girls, male and female bondservants,
是離領受生穀者，是離領受生肉者，是離領受女子、少女者，是離領受男奴僕、女奴僕者，
遠離接受穀物；遠離接受生肉；遠離接受婦女；遠離接受僕人；
ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti,
goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land.
是離領受山羊與羊者，是離領受雞與豬者，是離領受象、牛、馬、騾馬者，是離領受田與地者，
遠離接受禽畜；遠離接受農田；
dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
They avoid running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity;
是離從事差使、遣使者，是離買賣者，是離在秤重上欺瞞、偽造貨幣、度量欺詐者，是離賄賂、欺瞞、詐欺、不實者，
遠離替人做信使；遠離做買賣；遠離欺騙的量秤；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。
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden.
他是已知足者：以衣服保護身體、以施食保護肚子，不論出發到何處，他只拿[這些]出發，猶如鳥不論以翼飛到何處，只有翼的負荷而飛。
他對能蔽體的衣服知足、對能果腹的食物知足，無論去哪裏，都只是和衣缽隨行。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 bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
同樣的，比丘是已知足者：以衣服保護身體、以施食保護肚子，不論出發到何處，他只拿[這些]出發。
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，無論去哪裏，都只是和衣缽隨行。
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。
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
When they see a sight with their eyes, they don’t get caught up in the features and details. 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.
他以眼見色後，不成為相的執取者、細相的執取者，因為當住於眼根的不防護時，貪婪、憂之惡不善法會流入，他依其自制而行動，保護眼根，在眼根上達到自制；
他在眼看到色之後，不執取形，不執取相。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 ... jivhāya rasaṃ sāyitvā ... kāyena phoṭṭhabbaṃ phusitvā ... manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
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. 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. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
以耳聽聲音後，⋯⋯(中略)⋯⋯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，因為當住於意根的不防護時，貪婪、憂之惡不善法會流入，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。
他在耳聽到聲⋯⋯他在鼻嗅到香⋯⋯他在舌嚐到味⋯⋯他在身感到觸⋯⋯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。他具有聖者之根律儀，親身體驗無染之樂。
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs;
他在前進、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]屈伸時是正知於行為者；
他在往還的時候，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。
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.
When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, 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.
已具備這聖戒蘊，(已具備這聖知足，)已具備這聖根自制，已具備這聖念與正知，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。
他具有聖者之戒蘊、聖者之根律儀、聖者之念和覺知，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 their presence.
他食畢，從施食處返回，坐下，盤腿後，挺直身體，然後建立起面前的念後，
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。
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.
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 sympathy 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、具念、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.
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
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 akathaṃkathī 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。
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, 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.
他捨斷這些心的隨雜染、慧的減弱之五蓋後，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。
他捨棄使內心污穢、使智慧軟弱的五蓋，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。
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
This, brahmin, is that which is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’. But a noble disciple does not yet come to the conclusion, ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
婆羅門！像這樣，這被稱為如來的足跡、如來的刮痕、如來的撕裂痕，但聖弟子不來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
婆羅門，這就是稱為如來留下的大腳印、如來留下的高處樹木被擦損的痕跡、如來留下的高處樹木被象牙刮損的痕跡了。但聖弟子是不會在這時候便作出『世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。』這結論的。
Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
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.
再者，婆羅門！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。
婆羅門，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。
Idampi vuccati, brāhmaṇa ... pe ... suppaṭipanno bhagavato sāvakasaṅgho’ti.
This too is what is called ‘a footprint of the Realized One’ ...
婆羅門！像這樣，這被稱為如來的足跡、如來的刮痕、如來的撕裂痕，但聖弟子不來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
婆羅門，這就是稱為如來留下的大腳印、如來留下的高處樹木被擦損的痕跡、如來留下的高處樹木被象牙刮損的痕跡了。但聖弟子是不會在這時候便作出『世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。』這結論的。
Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
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.’
再者，婆羅門！比丘以喜的褪去與住於平靜，有念、正知，以身體感受樂，進入後住於這聖弟子宣說：『他是平靜、具念、住於樂者』的第三禪。
婆羅門，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。
Idampi vuccati, brāhmaṇa ... pe ... suppaṭipanno bhagavato sāvakasaṅgho’ti.
This too is what is called ‘a footprint of the Realized One’ ...
婆羅門！像這樣，這被稱為如來的足跡、如來的刮痕、如來的撕裂痕，但聖弟子不來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
婆羅門，這就是稱為如來留下的大腳印、如來留下的高處樹木被擦損的痕跡、如來留下的高處樹木被象牙刮損的痕跡了。但聖弟子是不會在這時候便作出『世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。』這結論的。
Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
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.
再者，婆羅門！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，由平靜而念遍淨的第四禪。
婆羅門，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。
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
This too is what is called ‘a footprint of the Realized One’ ...
婆羅門！像這樣，這被稱為如來的足跡、如來的刮痕、如來的撕裂痕，但聖弟子不來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
婆羅門，這就是稱為如來留下的大腳印、如來留下的高處樹木被擦損的痕跡、如來留下的高處樹木被象牙刮損的痕跡了。但聖弟子是不會在這時候便作出『世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。』這結論的。
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they 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，他使心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，把心導向宿命智。
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo ...
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. ...
他回憶起許多前世住處，即：一生、二生、⋯⋯
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──
... pe ... iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
They recollect their many kinds of past lives, with features and details.
⋯⋯(中略)⋯⋯像這樣，他回憶起許多前世住處有這樣的行相與境遇。
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 vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
This too is what is called ‘a footprint of the Realized One’ ...
婆羅門！像這樣，這被稱為如來的足跡、如來的刮痕、如來的撕裂痕，但聖弟子不來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
婆羅門，這就是稱為如來留下的大腳印、如來留下的高處樹木被擦損的痕跡、如來留下的高處樹木被象牙刮損的痕跡了。但聖弟子是不會在這時候便作出『世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。』這結論的。
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
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、到達不動時，他使心轉向眾生死亡與往生之智，
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，把心導向眾生生死智。
So dibbena cakkhunā visuddhena atikkantamānusakena ...
With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.
他以清淨、超越人的天眼，看見當眾生死時、往生時，
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──
... pe ... yathākammūpage satte pajānāti.
...
⋯⋯(中略)⋯⋯了知眾生依業流轉。
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；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。
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
This too is what is called ‘a footprint of the Realized One’ ...
婆羅門！像這樣，這被稱為如來的足跡、如來的刮痕、如來的撕裂痕，但聖弟子不來到結論：『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
婆羅門，這就是稱為如來留下的大腳印、如來留下的高處樹木被擦損的痕跡、如來留下的高處樹木被象牙刮損的痕跡了。但聖弟子是不會在這時候便作出『世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。』這結論的。
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they 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、到達不動時，他使心轉向煩惱之滅盡智。
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.
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.’
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。』
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；
‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
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.’
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。
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.
This, brahmin, is what is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’.
婆羅門！像這樣，這被稱為如來的足跡、如來的刮痕、如來的撕裂痕，
婆羅門，這就是稱為如來留下的大腳印、如來留下的高處樹木被擦損的痕跡、如來留下的高處樹木被象牙刮損的痕跡了。
Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati:
At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion,
但聖弟子不來到結論：
但聖弟子仍然不會在這時候便作出
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
『世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。』這結論的。
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and 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。
「當他有了以上的知見時，心便從欲漏、有漏、無明漏之中解脫出來。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
When they’re freed, they know they’re freed.
當解脫時，有『[這是]解脫』之智，
在得到解脫時會帶來一種解脫智，
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
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。』
他知道：生已經盡除，梵行已經達成，應要做的已經做完，沒有下一生。
Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.
This, brahmin, is what is called ‘a footprint of the Realized One’ and also ‘a trace of the Realized One’ and also ‘a mark of the Realized One’.
婆羅門！就這範圍，
婆羅門，這就是稱為如來留下的大腳印、如來留下的高處樹木被擦損的痕跡、如來留下的高處樹木被象牙刮損的痕跡了。
Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti:
At this point a noble disciple has come to the conclusion,
聖弟子來到結論：
到了這時候，聖弟子便得出一個結論：
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
『世尊是遍正覺者，法被世尊善說，世尊的弟子僧團是依善而行者。』
世尊是等正覺，法義已由世尊完善宣說出來，僧團能善隨修習。」
Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.
And it is at this point that the simile of the elephant’s footprint has been completed in detail.”
婆羅門！就這範圍，這是以詳細完成的象足跡譬喻。」
⋯⋯
Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Jānussoṇi said to the Buddha,
當這麼說時，若奴索尼婆羅門對世尊這麼說：
世尊說了這番話後，吒奴蘇尼婆羅門對他說：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Mister Gotama! Excellent!
「太偉大了，喬達摩先生！太偉大了，喬達摩先生！
「喬答摩賢者，妙極了！喬答摩賢者，妙極了！
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.
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, Mister Gotama has made the teaching clear in many ways.
喬達摩先生！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，法被喬達摩尊師以種種法門說明。
喬答摩賢者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。
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.
我歸依喬達摩尊師、法、比丘僧團，
我皈依喬答摩賢者、皈依法、皈依比丘僧。
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”
請喬達摩尊師記得我為優婆塞，從今天起終生歸依。」
願喬答摩賢者接受我為優婆塞，從現在起，直至命終，終生皈依！」