[1] 1. One who removes the anger that has arisen
as one removes with herbs a snake’s spreading venom: that bhikkhu gives up the here and the beyond
as a serpent sheds its old worn-out skin. (1)

1 他抑制冒出的怒氣，猶如用藥抑制擴散的蛇毒，這樣的比丘拋棄此岸和彼岸，猶如蛇蛻去衰老的皮。

That bhikkhu who subdues his anger when it has arisen,
as [one subdues] with herbs snake-poison when it has spread [through the body],
leaves this shore and the farshore as a snake leaves its old worn-out skin.

1. Yo1 uppatitaṃ vineti kodhaṃ
visataṃ2 sappavisaṃ va osadhehi,
so bhikkhu jahāti orapāraṃ
urago jiṇṇam iva tacaṃ purāṇaṃ. || Sn_I,1.1 ||

2. One who has entirely cut off lust
as if plucking a lotus growing in a lake:
that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (2)

2 他摒除一切愛欲，猶如拔掉池塘裏的蓮花，這樣的比丘拋棄此岸與彼岸，猶如蛇蛻去衰老的皮。

That bhikkhu who has cut of passion in its entirety,
like one picking a lotus, both flower and stalk [together],
leaves this shore and thefar shore as a snake leaves its old worn-out skin.

2. Yo rāgam udacchidā asesa
bhisapupphaṃ va saroruhaṃ vigayha,
so bhikkhu . . .3 || Sn_I,1.2 ||

3. One who has entirely cut off craving,
having dried up its fast-flowing stream:
that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (3)

That bhikkhu who has cut off craving in its entirety,
like one drying up a fast-flowing stream,
leaves this shore and the far shore as a snake leaves its old worn-out skin.

4. One who has entirely swept up conceit
as a great flood does a fragile bridge of reeds: that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (4)

That bhikkhu who has plucked out conceit in its'entitety,
as a great flood (plucks away] a very weak bridge of reeds, leaves this shore and the farshore as a snake leaves its old worn-out skin.

5. One who finds no core in states of existence,
as one seeking flowers in udumbara trees finds none: that bhikkhu gives up the here and the beyond
as a serpent sheds its old worn-out skin. (5)

That bhikkhu who has not found any essence in existences,
as one searching amongfig-trees (does not find] a flower,
leaves this shore and the far shore as a snake leaves its old worn-out skin.

6. One who has no irritations inwardly,
having transcended such and such states of existence:
that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (6) [2]

That bhikkhu in whom there are no angers inwardly, and [who] has gone beyond the state of (being reborn in) such and such anexistence, leaves this shore and the far shore as a snake leaves its old worn-out skin.

7. One whose thoughts have been burned out, entirely well excised internally:
that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (7)

That bhikkhu whose (wrong] thoughts àre burnt up,' well cut-off internally, leaves this shore and the far shore as a snake leaves its old wom-out skin.

8. One who has neither run too far nor run back, who has transcended all this proliferation:
that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (8)

That bhikkhu who has not transgressed nor even caused (another} to transgress," [and] has gone beyond all this diversified world, leaves this shore and the far shore as a snake leaves its old worn-out skin.

9. One who has neither run too far nor run back, having known about the world, “All this is unreal”: that bhikkhu gives up the here and the beyond
as a serpent sheds its old worn-out skin. (9)

That bhikkhu who hasnot transgressed nor even caused [another] to transgress, knowing in respect of the world that all this is upreal, leaves thisshore and the far shore as a snakeleaves its old worn-out skin.

10. One who has neither run too far nor run back, devoid of greed, [knowing] “All this is unreal”: that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (10)

That bhikkhu who has.not transgressed nor even caused [another] to transgress, [knowing that] all this is unreal, with greed gone leaves this shore and hte far shore as a snake leaves its old worn-out skin.

11. One who has neither run too far nor run back, devoid of lust, [knowing] “All this is unreal”: that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (11)

That bhikkhu who has not transgressed nor even caused [another to transgress], [knowing that] all this is unreal, with passion gone leaves thisshore and the far shore as a snake leaves its old worn-out skit.

12. One who has neither run too far nor run back, devoid of hatred, [knowing] “All this is unreal”: that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (12)

That bhikkhuwho has not transgressed nor even caused [another] to transgress, [knowing that] all this is unreal, with hatred gone leaves this shore and the far shore as asnake leaves its old wom-out skin.

13. One who has neither run too far nor run back, devoid of delusion, [knowing] “All this is unreal”: that bhikkhu gives up the here and the beyond
as a serpent sheds its old worn-out skin. (13)

That bhikkhu whohas not transgressed noreven caused [another] to transgress, [knowing that] all this is unreal, with delusion gone leaves this shore and the far shore as a snake leaves its old worn-out skin.

14. One who has no latent tendencies at all, whose unwholesome roots have been uprooted: that bhikkhu gives up the here and the beyond
as a serpent sheds its old worn-out skin. (14)

That bhikkhu in whom there are no latent tendencies, in whom evil roots are destroyed, leaves thisshore and the far shore as a snake leaves its old worn-out skin.

15. One who has no states born from distress as a condition for returning to the near shore: that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (15)

That bhikkhu in whom there is nothing bor of distress, [which is) cause for return to this shore, leaves this shore and the far shore as a snake leaves its old worn-out skin.

16. One who has no states born from desire, causes for bondage to existence:
that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (16) [3]

That bhikkhu ni whom there is nothing born of desire, acting as a cause of bondage to existence, leaves this shore and the far shore as a snake leaves its old wom-out skin.

17. Having abandoned the five hindrances, untroubled, crossed over perplexity, free of darts: that bhikkhu gives up the here and the beyond as a serpent sheds its old worn-out skin. (17)

That bhikkhu who having left behind the five hindrances [is] without affliction, has crossedover doubt, (and is] without barb, Ieaves this shore and the far shore as a snake leaves its old worn-out skin.

18. “I’ve boiled my rice, I’ve milked the cows,” (said the herdsman Dhaniya).64
“I dwell with my family near the bank of the Mahī. My hut is thatched, the fire is kindled:
so if you wish, pour down, O sky god!” (1)

I have boiled my rice and done my milking', said Dhaniya the herdsman.
'I dwell with my family near the bank of the Mahi.
My hut is thatched, my fire is heapedup(with fuel].
So rain, skyl-deva], if you wish.'1

19. “I don’t boil with anger, I’m rid of barrenness,” (said the Blessed One).
“I dwell one night near the bank of the Mahī, my hut open, my fire extinguished:
so if you wish, pour down, O sky god!” (2)

I am free from anger, my (mental] barrenness has gone', said the Blessed One. 'I am staying for one night near the bank of the Mahi. My hut is uncovered, my fire is quenched. So rain, skyl-deva], if you wish"

20. “No gadflies or mosquitoes are found,”
(said the herdsman Dhaniya).
“The cows roam in the meadow lush with grass. They can endure the rain when it comes:
so if you wish, pour down, O sky god!” (3)

No gadflies or mosquitoes are found (here]', said Dhaniya the herdsman.
'The cows pasture in the water-meadow where the grass grows lush. They could tolerate even the rain if it came. So rain, skyl-deva), if you wish.'

21. “I made a raft that is well constructed,” (said the Blessed One).
“I have crossed, gone beyond, escaped the flood. I have no more need for a raft:
so if you wish, pour down, O sky god!” (4) [4]

21. 'A well-made float is indeed tied together', said the Blessed One.
'[I have] crossed over, gone to the far shore, having overcome the flood. There is no needof afloat. So rain,sky[-deva], if you wish.'

22. “My wife is obedient, not wanton,” (said the herdsman Dhaniya).
“Living together with me long, she is agreeable, and I do not hear any evil about her:
so if you wish, pour down, O sky god!” (5)

My wife is attentive, not wanton', said Dhaniya the herdsman. 'She has lived with me for a long time (and] is pleasant. I hear no evil of her at al. So rain, sky[-deva], if you wish.'

23. “My mind is obedient, liberated,” (said the Blessed One).
“It’s been long nurtured and well tamed;
further, no evil is found in me:
so if you wish, pour down, O sky god!” (6)

My mind is attentive, completely released', said the Blessed One. '(It has been] developed for a long time [and] is well controlled. Moreover no evil is found in me. So rain, skyl-deval, if you wish.'

24. “I am employed by myself,” (said the herdsman Dhaniya),
“and my children, living close by, are healthy; I do not hear any evil about them:
so if you wish, pour down, O sky god!” (7)

I am supported by my own earnings', said Dhaniya the herdsian, and my sons are living with me in good health. I hear no evil of them at all. So rain, skyl-deva), if you wish

25. “I am not employed by anyone,” (said the Blessed One).
“I wander in all the world by what I’ve earned. I have no need at all for wages:
so if you wish, pour down, O sky god!” (8)

I am no one's hireling', said the Blessed One. 'I wander throughout the whole world by means of my own earnings. There is no need of wages. So rain, skyl-deva], if you wish.'

26. “There are cows and suckling calves,” (said the herdsman Dhaniya).
“There are cows with calf and breeding cows; there is also a bull, chief of cattle, here:65
so if you wish, pour down, O sky god!” (9)

There are cows, bullocks, cows incalf, and breeding cows too', said Dhaniya the herdsman. 'There is a bull too here,' the leader of the cows. So rain, skyl-deval, fi you wish.'

27. “There are no cows or suckling calves,” (said the Blessed One),
“no cows with calf or breeding cows. [5] There’s not even a bull, chief of cattle, here: so if you wish, pour down, O sky god!” (10)

There are no cows, no bullocks, nor are there cows in calf or breeding cows either', said the Blessed One.
'There is not even a bull here, the leader of the cows. So rain, sky[-deva], if you wish.'

28. “The stakes are planted, unshakable,” (said the herdsman Dhaniya).
“The muñja grass halters are new and well shaped; not even the sucklings can break them:
so if you wish, pour down, O sky god!” (11)

"The stakes are dug-in, unshakable', said Dhaniya the herdsman.
'[There are] new halters made of muñja grass, of good quality. Even the bullocks will not be able to break them. So rain, skyl-deval, if you wish."

29. “Like a bull I have cut through the bonds,” (said the Blessed One).
“Like an elephant I have sundered the rotten creeper. I will never again come to the bed of the womb:
so if you wish, pour down, O sky god!” (12)

Having broken my bonds like a bull', said the Blessed One, 'like
an' elephant tearing a püti-creeper asunder, I shall not come to lie again ni a womb. So rain, sky[-deva], if you wish.'

30. Filling the lowland and highland,
at once a great cloud poured down rain. Having heard the rain falling,
Dhaniya spoke about this matter: (13)

Straightway the great cloud rained forth, filling the low land and the high. Hearing the sky[-deva] raining, Dhaniya said this:

31. “It is indeed no small gain for us,
that we have seen the Blessed One.
We approach you as a refuge, One with Vision: be our teacher, great muni. (14)

32. “My wife and I, obedient, would lead the spiritual life under the Fortunate One. Gone beyond birth and death,
we would make an end of suffering.” (15) [6]

My wife and I are attentive. Let us practice the holy life in the presence of the Well-farer. Gone to the far shore of birth and death, let us put an end to misery.'

33. “One who has sons delights because of sons,” (said Māra the Evil One).
“One with cattle delights because of cattle.
For acquisitions are a man’s delight;
without acquisitions one does not delight.” (16)

One with sons rejoices because of (his] sons', said Mära the evil one. 'Similarly thecattle-owner rejoices because of (his} cows. For acquisitions,are joy for a man. Whoever is without acquisitions does not rejoice.'

34. “One who has sons sorrows because of sons,” (said the Blessed One).
“One with cattle likewise sorrows because of cattle. For acquisitions are a man’s sorrow;
without acquisitions one does not sorrow.” (17)

Onewith sons grieves because of (his sons', said the Blessed One. 'Similarly the cattle-owner grieves because of (his] cows. For acquisitions are grief for a man. Whoever is without acquisitions does not grieve.'

35. Having put down the rod toward all beings,
not harming a single one among them,
one should not desire a son, how then a companion? One should live alone like a rhinoceros horn. (1)

36. For one who has formed bonds, there is affection;66 following on affection, this suffering arises. Discerning the danger born of affection,
one should live alone like a rhinoceros horn. (2)

37. Sympathizing with friends dear to one’s heart, with mind attached, one forsakes the good. Seeing this peril in intimacy,
one should live alone like a rhinoceros horn. (3)

38. As widespread bamboo becomes entwined, just so is concern for wives and sons. [7]
But like a bamboo shoot, not getting stuck,67 one should live alone like a rhinoceros horn. (4)

39. As a deer unbound in the forest
goes off to graze wherever it wants,
so a wise person, looking out for freedom, should live alone like a rhinoceros horn. (5)

40. One is addressed in the midst of companions, whether resting, standing, going, or traveling. Looking out for the freedom that is not coveted, one should live alone like a rhinoceros horn. (6)

41. There is play and delight in the midst of companions, and affection for one’s sons is vast.
Averse to separation from those who are dear,
one should live alone like a rhinoceros horn. (7)

42. At home in the four directions, unrepelled, contented with anything whatsoever,
enduring obstacles, fearless,
one should live alone like a rhinoceros horn. (8)

43. Even some monastics are hard to please;
so, too, householders living at home.
Being unconcerned about others’ sons,
one should live alone like a rhinoceros horn. (9)

44. Having discarded the marks of a layman like a koviḷāra tree whose leaves are shed,68 [8] having cut off a layman’s bonds, the hero should live alone like a rhinoceros horn. (10)

45. If one should find a judicious companion, a fellow wanderer, of good behavior, resolute, having overcome all obstacles, one should live with him, satisfied and mindful.69 (11)

46. But if one does not find a judicious companion, a fellow wanderer, of good behavior, resolute,
like a king who has abandoned a conquered realm,70 one should live alone like a rhinoceros horn.71 (12)

47. Surely, we praise the excellence of companionship: one should resort to companions one’s equal or better. Not obtaining these, as one who eats blamelessly
one should live alone like a rhinoceros horn. (13)

48. Having seen radiant [bracelets] of gold, skillfully fashioned by a goldsmith,
clashing together in pairs on the arm,
one should live alone like a rhinoceros horn. (14)

49. Thus if I had a partner, I would incur
[fond] words of address or verbal friction.
Looking out for this peril in the future,
one should live alone like a rhinoceros horn. (15)

50. Sensual pleasures are colorful, sweet, delightful, but in their diversity they agitate the mind. Having seen danger in the strands of sensual pleasure, one should live alone like a rhinoceros horn. (16)

50 愛欲花樣繁多，甜蜜迷人，以醜陋或美麗的形式攪亂人心。看到愛欲的危險，讓他像犀牛角一樣獨自遊蕩。

50. For sensual pleasures, variegated, sweet [and] delightful, disturb the mind with their manifold form. Seeing peril in the strands of sensual pleasure, one should wander solitary as a rhinoceros horn.

50. Kāmā hi citrā madhurā manoramā
virūparūpena mathenti cittaṃ,
ādīnavaṃ kāmaguṇesu disvā
eko care . . . || Sn_I,3.16 ||

51. “This is adversity, a boil, disaster, an illness, a dart, and peril for me”: having seen this peril in the strands of sensual pleasure, one should live alone like a rhinoceros horn. (17) [9]

51 這種愛欲對我來說是瘟疫、膿瘡、災禍、疾病、利箭和恐懼。看到這種愛欲的可怕，讓他像犀牛角一樣獨自遊蕩。

51. 'This for me is a calamity, and a tumour, and a misfortune. and a disease, and a barb, and a fear.' Seeing this fear in the strands of sensual pleasure, one should wander solitary as a rhinoceros horn.

51. ‘Itī8 ca gaṇḍo ca upaddavo ca
rogo ca sallañ9 ca bhayañ10 ca11 m'; etaṃ,'
etaṃ bhayaṃ kāmaguṇesu disvā
eko care . . . || Sn_I,3.17 ||

52. Cold and heat, hunger, thirst, wind, the hot sun, gadflies, and serpents: having patiently endured all these, one should live alone like a rhinoceros horn. (18)

52 冷熱饑渴，風吹日曬，牛虻長蟲，克服這一切，讓他像犀牛角一樣獨自遊蕩。

52. <9> Cold and heat. hunger [and] thirst. wind and the heat [of the sun], gadflies and snakes, having endured all these, one should wander solitary as a rhinoceros horn.

52. Sītañ ca uṇhañ ca, khudaṃ1 pipāsaṃ,
vātātāpe ḍaṃsasiriṃsape2 ca
sabbāni p'; etāni abhisambhavitvā3
eko care . . . || Sn_I,3.18 ||

53. As an elephant that has abandoned the herd— with massive back, lotus-like, eminent—may live in the forest as he pleases, one should live alone like a rhinoceros horn. (19)

53 猶如一頭魁偉的花斑大象離開象群，在林中隨意生活，讓他像犀牛角一樣獨自遊蕩。

53. As an elephant with massive shoulders, spotted, noble, may leave the herds and live as it pleases in the forest, one should wander solitary as a rhinoceros horn.

53. Nāgo va yūthāni4 vivajjayitvā
sañjātakhandho padumī ulāro5
yathābhirantaṃ vihare6 araññe,
eko care . . . || Sn_I,3.19 ||

54. It is impossible that one who delights in company might attain even temporary liberation. Having attended to the word of the Kinsman of the Sun, one should live alone like a rhinoceros horn. (20)

54 熱衷交往並不能獲得片刻解脫，聽從太陽親屬（指佛陀）的話，讓他像犀牛角一樣獨自遊蕩。

54. It is an impossibility for one who delights in company to obtain [ even J temporary release. Having heard the word of the sun's kinsman, one should wander solitary as a rhinoceros horn.

54. Aṭṭhāna7 taṃ saṃgaṇikāratassa,
yam phassaye8 sāmayikaṃ9 vimuttiṃ, --
Ādiccabandhussa vaco nisamma || Sn_I,3.20 ||
[F._9]

55. “I have transcended the contortions of views, reached the fixed course, obtained the path. I have aroused knowledge, I’m not to be led by others”: one should live alone like a rhinoceros horn. (21)

55 我已經超越爭論，找到法門，走上正道，獲得智慧，無須他人指引，讓他像犀牛角一樣獨自遊蕩。

55. Gone beyond the contortions of wrong view, arrived at the fixed course [to salvation], having gained the way, [thinking] 'I have knowledge arisen [in me]; I am not to be led by others', one should wander solitary as a rhinoceros horn.

55. Diṭṭhīvisūkāni10 upātivatto
patto niyāmaṃ paṭiladdhamaggo,
‘uppannañāṇo 'mhi11 anaññaneyyo'
eko care . . . || Sn_I,3.21 ||

56. Without greed, without scheming, without thirst, not denigrating, with stains and delusion blown away, without wishes for anything in all the world, one should live alone like a rhinoceros horn. (22)

56 不貪婪，不欺騙，不渴求，不虛偽，摒除污濁和癡迷，對整個世界無所企求，讓他像犀牛角一樣獨自遊蕩。

56. Being without covetousness, without deceit, without thirst, without hypocrisy, with delusion and faults blown away, without aspirations in the whole world, one should wander solitary as a rhinoceros horn.

56. Nillolupo nikkuho12 nippipāso
nimmakkho niddhantakasāvamoho
nirāsayo sabbaloke bhavitvā
eko care . . . || Sn_I,3.22 ||

57. One should avoid an evil companion, who shows what is harmful, one settled in unrighteousness. One should not freely associate with one who is intent and heedless; one should live alone like a rhinoceros horn. (23) [10]

57 避開心術不正、行為不端的壞朋友，不要與執著的、懈怠的人交往，讓他像犀牛角一樣獨自遊蕩。

57. One should avoid an evil companion, who does not see the goal, [ who has] entered upon bad conduct. One should not oneself associate with one who is intent [upon wrong views, and is] negligent. One should wander solitary as a rhinoceros horn.

57. Pāpaṃ sahāyaṃ parivajjayetha
anatthadassiṃ visame niviṭṭhaṃ,
sayaṃ na seve13 pasutaṃ14 pamattaṃ,
eko care . . . || Sn_I,3.23 ||

58. One should resort to the learned, a bearer of Dhamma, an eminent friend gifted with ingenuity. Having known the benefits and removed doubt, one should live alone like a rhinoceros horn. (24)

58 應該結交學問淵博、恪守正法、高尚聰明的朋友；應該明瞭事義，消除疑慮，讓他像犀牛角一樣獨自遊蕩。

58. <10> One should cultivate one of great learning, expert in the doctrine, a noble friend possessed of intelligence. Knowing one's goals, having dispelled doubt, one should wander solitary as a rhinoceros horn.

58. Bahussutaṃ dhammadharaṃ bhajetha
mittaṃ uḷāraṃ1 patibhānavantaṃ,2
aññāya atthāni vineyya kaṃkhaṃ
eko care . . . || Sn_I,3.24 ||

59. Having found no satisfaction in the world with play, delight, and sensual pleasures, not taking any interest in them,
refraining from ornaments, a speaker of truth, one should live alone like a rhinoceros horn. (25)

59 不裝飾打扮，不嚮往世間的娛樂和欲愛，不涉足繁華之地，言語真實，讓他像犀牛角一樣獨自遊蕩。

59. Not finding satisfaction in sport and enjoyment, nor in the happiness [which comes] from sensual pleasures in the world, [and] paying no attention [to them], abstaining from adornment, speaking the truth. one should wander solitary as a rhinoceros horn.

59. Khiḍḍaṃ ratiṃ3 kāmasukhañ ca loke
analaṃkaritvā anapekkhamāno
vibhūsanaṭṭhānā virato saccavādī4
eko care . . . || Sn_I,3.25 ||

60. Having abandoned children and wife, father and mother, wealth, grain, and relatives, sensual pleasures according to the limit, one should live alone like a rhinoceros horn. (26)

60 拋棄兒子，妻子，父親和母親，拋棄錢財，穀物和親屬，拋棄一切愛欲，讓他像犀牛角一樣獨自遊蕩。

60. Leaving behind son and wife, and father and mother, and wealth and grain, and relatives, and sensual pleasures to the limit, one should wander solitary as a rhinoceros horn.

60. Puttañ ca dāraṃ pitarañ ca mataraṃ
dhanāni dhaṇṇāni ca bandhavāni ca5
hitvāna kāmāni yathodhikāni6
eko care . . . || Sn_I,3.26 ||

61. “This is a tie, the happiness here is slight, giving little gratification; the suffering here is more, this is a hook”: having known thus, a thoughtful person should live alone like a rhinoceros horn. (27)

61 智者懂得：“這是束縛，其中幸福很少，快樂很少，痛苦倒是很多。這是釣鉤。”讓他像犀牛角一樣獨自遊蕩。

61. 'This is an attachment; here there is Jittle happiness, [and] little satisfaction; here there is very much misery; this is a hook.' Knowing this, a thoughtful man should wander solitary as a rhinoceros horn.

61. ‘Saṅgo7 eso, parittam ettha sokhyaṃ,
app'; assādo,8 dukkham ettha bhiyyo,
gaḷo9 eso'; iti {ñatvā} mutīmā
eko care . . . || Sn_I,3.27 ||
[F._10]

62. Having sundered the fetters, like a fish in the water that has broken a net, like a fire not returning to what has been burnt, one should live alone like a rhinoceros horn. (28)

62 衝破這些桎梏，猶如水中魚兒衝破魚網。猶如火苗不再返回燃燒過的地方，讓他像犀牛角一樣獨自遊蕩。

62. Having torn one's fetters asunder, like a fish breaking a net in the water, not returning, like a fire [not going back] to what is [already] burned, one should wander solitary as a rhinoceros horn.

62. Sandālayitvā10 saṃyojanāni
jālaṃ va bhetvā11 sālil'; ambucārī12
aggīva daḍḍhaṃ anivattamāno
eko care . . . || Sn_I,3.28 ||

63. With downcast gaze, not footloose, with guarded faculties, with protected mind, unpolluted, not feverish with passion, one should live alone like a rhinoceros horn. (29)

63 目不斜視，足不躊躇，守住感官，保護思想，不懷欲望，不受燒烤，讓他像犀牛角一樣獨自遊蕩。

63. With downcast eye and not foot-loose, with sense-faculties guarded, with mind protected, not overflowing [with defilement], not burning, one should wander solitary as a rhinoceros horn.

63. Okkhitacakkhū13 na ca pādalolo
guttindriyo rakkhitamānasāno14
amavassuto apariḍayhamāno15
eko care . . . || Sn_I,3.29 ||

64. Having cast off the marks of a layman like a pāricchattaka tree that has shed its leaves,72 [11] clothed in ochre robes, having renounced, one should live alone like a rhinoceros horn. (30)

64 拋棄在家人的標誌，猶如波利質多樹（指天國中的珊瑚樹）拋棄樹葉，穿上黃袈裟出家，讓他像犀牛角一樣獨自遊蕩。

64. Having discarded the marks of a householder, like a coral tree a whose leaves have fallen, <11> having gone out [from the house] wearing the saffron robe, one should wander solitary as a rhinoceros born.

64. Ohārayitvā gihivyañjanāni
saṃchinnapatto Yathā pārichatto|kāsāyavattho abhinikkhamitvā
eko care . . . || Sn_I,3.30 ||

65. Not arousing greed for tastes, not hankering for them; not nourishing others, walking for alms without skipping houses;with a mind unbound to this or that family, one should live alone like a rhinoceros horn. (31)

65 不貪圖美味，不猶豫動搖，不養育他人；挨戶行乞，心無牽掛，讓他像犀牛角一樣獨自遊蕩。

65. Showing no greed for flavours, not wanton, not supporting others, going on an uninterrupted begging round, not shackled in mind to this family or that, one should wander solitary as a rhinoceros horn.

65. Rasesu gedhaṃ akaraṃ alolo
anaññaposī1 sapadānacārī2
kule kule appaṭibakkhacitto3
eko care . . . || Sn_I,3.31 ||

66. Having abandoned the five obstructions of mind, having dispelled all mental defilements, independent, having cut off affection and hatred, one should live alone like a rhinoceros horn. (32)

66 摒棄心中五蓋，清除一切污點，獨立不羈，斬斷愛和恨，讓他像犀牛角一樣獨自遊蕩。

66. Having left behind the five hindrances of the mind, having thrust away all defilements, not dependent, having cut off affection and hate, one should wander solitary as a rhinoceros horn.

66. Pahāya pañcāvaraṇāni cetaso
upakkilese4 vyapanujja5 sabbe
anissito chetvā sinebadosaṃ6
eko care . . . || Sn_I,3.32 ||

67. Having left behind pleasure and pain and previously [discarded] joy and dejection, having gained purified equanimity and serenity, one should live alone like a rhinoceros horn. (33)

67 拋棄快樂和痛苦，也拋棄從前的喜悅和煩惱，達到無憂無樂，安寧純潔，讓他像犀牛角一樣獨自遊蕩。

67. Having put happiness and misery behind oneself, and joy and dejection already, having gained equanimity [which is] purified calmness, one should wander solitary as a rhinoceros horn.

67. Vipiṭṭhikatvāna sukhaṃ dukhañ7 ca
pubbe va ca somanadomanassaṃ8
laddhān'; upekhaṃ9 samathaṃ visuddhaṃ
eko care . . . || Sn_I,3.33 ||

68. With energy aroused to attain the supreme goal, with unsluggish mind and robust practice, firmly persistent, equipped with strength and power, one should live alone like a rhinoceros horn. (34)

68 竭力獲得至善，誠心誠意，行動積極，勤奮努力，堅韌不拔，讓他像犀牛角一樣獨自遊蕩。

68. Resolute for the attainment of the supreme goal, with intrepid mind, not indolent, of firm exertion, furnished with strength and power, one should wander solitary as a rhinoceros horn.

68. Āraddhaviriyo paramatthapattiyā
alīnacitto akusītavutti10
[F._11] daḷhanikkamo thāmabalūpapanno
eko care . . . || Sn_I,3.34 ||

69. Not neglecting seclusion and jhāna, always acting in accordance with the teachings, having explored the danger in states of existence, one should live alone like a rhinoceros horn. (35)

69 堅持隱居和修禪（指靜慮沉思），堅持正法，洞察生存的危險，讓他像犀牛角一樣獨自遊蕩。

69. Not giving up seclusion [and] meditation, constantly living in accordance with the doctrine in the world of phenomena, understanding the peril [which is] in existences, one should wander solitary as a rhinoceros horn.

69. Paṭisallāṇaṃ11 jhānam ariñcamāno12
dhammesu niccaṃ anudhammacārī13
ādīnavaṃ sammasitā bhavesu
eko care . . . || Sn_I,3.35 ||

70. Yearning for craving’s destruction, heedful, intelligent, learned, mindful, having comprehended the Dhamma, fixed in destiny, vigorous in striving, one should live alone like a rhinoceros horn. (36) [12]

70 企求滅寂欲望，謹慎、聰明、博學、深思、知法、自制、努力，讓他像犀牛角一樣獨自遊蕩。

70. Desiring the destruction of craving, not negligent, not foolish, learned, possessing mindfulness, having considered the doctrine, restrained, energetic, one should wander solitary as a rhinoceros horn.

70. Taṇhakkhayaṃ patthayaṃ appamatto
anelamūgo14 sutavā satīmā
saṃkhātadhammo niyato15 padhānavā
eko care . . . || Sn_I,3.36 ||

71. Like a lion unalarmed among sounds, like the wind not caught in a net, untainted like a lotus by water, one should live alone like a rhinoceros horn. (37)

71 猶如獅子不怕聲響，風兒不怕羅網，蓮花不怕污水，讓他像犀牛角一樣獨自遊蕩。

71. <12> Not trembling, as a lion [does not tremble) at sounds, not caught up [with others], as the wind [is not caught up] in a net, not defiled [by passion], as a lotus [is not defiled] by water, one should wander solitary as a rhinoceros horn.

71. Sīho va saddesu asantasanto
vāto va jālamhi asajjamāno
padumaṃ va toyena alippamāno1
eko care . . . || Sn_I,3.37 ||

72. Like the lion, king of beasts, who has fangs as its strength, who lives by attacking and overpowering, one should resort to remote lodgings; one should live alone like a rhinoceros horn. (38)

72 猶如獸王獅子四處遊蕩，以利牙征服眾獸，而棲息在僻靜之處，讓他像犀牛角一樣獨自遊蕩。

72. Wandering victorious, having overcome like a strong-toothed lion, the king of beasts, one should resort to secluded lodgings, one should wander solitary as a rhinoceros horn.

72. Sīho yathā dāṭhabalī pasayha
rājā migānaṃ abhibhuyyacārī2
sevetha pantāni3 senāsanāni,
eko care . . . || Sn_I,3.38 ||

73 始終保持仁慈，寧靜，憐憫，超脫和忻悅，不受整個世界干擾，讓他像犀牛角一樣獨自遊蕩。

73. Cultivating at the right time loving-kindness, equanimity, pity, release and [sympathetic] joy, unimpeded by the whole world, one should wander solitary as a rhinoceros horn.

73. Mettaṃ upekhaṃ karuṇaṃ vimuttiṃ
āsevamāno muditañ ca kāle
sabbena lokena avirujjhamāno
eko care . . . || Sn_I,3.39 ||

74. Having abandoned lust, hatred, and delusion, having sundered the fetters [that keep one bound], not terrified at the extinction of life, one should live alone like a rhinoceros horn. (40)

74 摒棄愛欲，忿怒和癡迷，斬斷種種束縛，不懼怕生命的滅寂，讓他像犀牛角一樣獨自遊蕩。

74. Leaving behind passion, hatred, and delusion, having torn the fetters apart, not trembling at [the time of] the complete destruction of life, one should wander solitary as a rhinoceros horn.

74. Rāgañ ca dosañ4 ca pahāya mohaṃ
sandālayitvā5 saṃyojanāni
asantasaṃ jīvitasaṃkhayamhi
eko care . . . || Sn_I,3.40 ||

75. They resort to you and serve you for a motive; friends without motive are today very rare. Impure people are wise about their own good: one should live alone like a rhinoceros horn. (41)

Thus have I heard. On one occasion the Blessed One was dwelling among the Magadhans [13] at Dakkhiṇāgiri near the brahmin village Ekanālā. Now on that occasion five hundred plows had been yoked for the brahmin Kasibhāradvāja at the time of sowing.

Then in the morning the Blessed One dressed, took his bowl and robe, and went to the place where the brahmin Kasibhāradvāja was working. Now on that occasion the brahmin Kasibhāradvāja’s food distribution was taking place. The Blessed One then approached the food distribution and stood to one side. The brahmin Kasibhāradvāja saw the Blessed One standing for alms and said to him: “I plow and sow, ascetic, and having plowed and sown, I eat. You too, ascetic, must plow and sow, and having plowed and sown, you can eat.”

“I too, brahmin, plow and sow, and having plowed and
sown, I eat.”

“But we do not see Master Gotama’s yoke or plow or plowshare or goad or oxen, yet Master Gotama says this: ‘I too, brahmin, plow and sow, and having plowed and sown, I eat.’”

Then the brahmin Kasibhāradvāja addressed the Blessed One in verse:

75 人與人交往為謀私利，不謀私利的朋友今日難得，謀私利的人不純潔，讓他像犀牛角一樣獨自遊蕩。

第四章 耕者婆羅豆婆遮經
如是我聞。從前，世尊曾經住在摩揭陀國南山一個名叫愛迦拿勒的婆羅門村中。那時，正值播種季
節，耕者婆羅豆婆遮婆羅門的五百架犁都套上了軛。這天早上，世尊穿好衣服，帶上缽和袈裟，來
到耕者婆羅豆婆遮婆羅門幹活的地方。那時，耕者婆羅豆婆遮婆羅門正在分發食物。世尊走到分發
食物的地方，站在一旁。耕者婆羅豆婆遮婆羅門看見世尊站著乞食，便望著他，說道：“哦，沙門！
我耕田，我播種，耕了，種了，我有吃的。沙門！你也應該耕田，你也應該播種，耕了，種了，你
就有吃的。”“婆羅門啊！我也耕田，我也播種，耕了，種了，我有吃的。”“可是我們不曾看見
世尊喬答摩的軛，犁，犁頭，刺棒和耕牛。”世尊喬答摩又重複說道：“婆羅門啊，我耕田，我耕
種，耕了，種了，我有吃的。”然後，耕者婆羅豆婆遮婆羅門用偈頌對世尊說道：

75. [People] associate with and resort to [others] for some motive; nowadays friends without a motive are hard to find. Wise as to their own advantage, men are impure. One should wander solitary as a rhinoceros horn.

1.4. Kasibhāradvāja

Thus I have heard. Once the Blessed One was staying among the Magadhans at Dakkhināgiri <13> in the brahman village Ekanālā. At that time the brahman Kasibhāradvāja's five hundred ploughs were fastened [to the yokes] at the sowing-time. Then in the morning, having dressed himself and taken bowl and robe, the Blessed One went to where the brahman Kasibhāradvāja was at work. At that time the brahman Kasibhāradvāja's food-distribution was taking place. Then the Blessed One went to where the food-distribution (Was taking place], and stood on one side. The brahman Kasibhāradvāja saw the Blessed One standing there for alms, and said this: 'I, ascetic, plough and sow, and when I have ploughed and sown I eat. You too, ascetic, should plough and sow, and eat when you have ploughed and sown.' 'l too, brahman, do plough and sow, and when I have ploughed and sown, I eat.' 'But we do not see the venerable Gotama's yoke, or plough, or ploughshare, or goad, or oxen. but nevertheless the venerable Gotama speaks thus: "I too, brahman, do plough and sow, and when I have ploughed and sown, I eat". 'Then the brahman Kasibhāradvāja addressed the Blessed One with a verse.

75. Bhajanti sevanti ca kāraṇatthā,6
nikkāraṇā7 dullabhā dullabhā ajja mittā,
[F._12] āttaṭṭhapaññā8 asucī manussā, --
eko care khaggavisāṇakappo {ti} || Sn_I,3.41 ||

Khaggavisāyasuttaṃ niṭṭhitaṃ.
4. Kasibhāradvājasūtta9.
Evam10 me sutaṃ:
Ekaṃ samayaṃ Bhagavā Magadhesu viharati Dakkhiṇā-girismiṃ Ekanālāyaṃ brāhmaṇagāme. Tena kho pana
samayena Kasibhāradvājassa1 brāhmaṇassa pañcamattāni
naṅgalasatāni2 payuttāni honti vappakāle. Atha kho
Bhagavā pubbaṇhasamayaṃ mivāsetvā pattacīvaraṃ3 ādāya
yena Kasibhāradvājassa brāhmaṇassa kammanto ten'
upasaṃkami.4 Tena kho pana samayena Kasibhāradvā-
jassa brāhmaṇassa parivesanā vattati.5 Atha kho Bhagavā
vena parivesanā ten'; upasaṃkami, upasaṃkamitvā ekam-
antaṃ aṭṭhāsi. Addasā kho Kasibhāradvājo brāhmaṇo
Bhagavantaṃ piṇḍāya ṭhitaṃ, disvāna6 Bhagavantam etad
avoca: "ahaṃ kho7 samaṇa kasāmi ca vapāmi8 ca, kasitvā
ca vapitvā ca bhuñjāmi, tvam9 pi samana kasassu ca
vapassu ca, kasitvā ca vapitvā ca bhuñjassū"10 ti. "Aham9
pi kho brāhmaṇa kasāmi ca vapāmi ca, kasitvā ca vapitvā ca
bhuñjāmī" ti. "Na kho pana mayaṃ passāma bhoto
Gotamassa yugaṃ vā naṅgalaṃ [F._13]vā phālaṃ vā
pācanaṃ11 vā balivadde12 vā, atha ca pana bhavaṃ Gotamo
evam āha: aham9 pi kho brāhmaṇa kasāmi ca vapāmi ca,
kasitvā ca vapitvā ca bhuñjāmī" ti. Atha kho Kasibhā-
radvājo brāhmaṇo Bhagavantaṃ gāthāya ajjhabhāsi:

76. “You claim to be a plowman, but we do not see your plowing. When asked, tell us about your plowing, so that we can understand your plowing.” (1)

76 “聲稱自己是耕者，我們未見你耕種，請你說說耕種之事，讓我們知道你如何耕種。”

76. 'You say you are a ploughman, but we do not see your ploughing. Being asked, tell us about your ploughing, so that we may know your ploughing.'

76. "Kassako paṭijānāsi, na ca passāma13 te kasiṃ,
kasin no pucchito brūhi, yathā jānemu te14 kasiṃ". || Sn_I,4.1 ||

77. “Faith is the seed, austerity the rain; wisdom is my yoke and plow. Moral shame is the pole, mind the yoke strap, mindfulness my plowshare and goad.74 (2) [14]

77 “信仰是種子，苦行是雨水，智慧是我的軛和犁，謙遜是犁把，思想是轅軛，意念是我的犁頭
和刺棒。

77. 'Faith is the seed, penance is the rain, wisdom is my yoke and plough; modesty is the pole, mind is the [yoke-]tie, mindfulness is my ploughshare and goad.

77. "Saddhā bījaṃ, tapo vuṭṭhi, paññā me yuganaṅgalaṃ,
hirī15 īsā,16 mano yottaṃ, sati me phālapācanaṃ. || Sn_I,4.2 ||

78. “Guarded in body, guarded in speech, controlled in food and belly, I use truth for weeding, and gentleness is my release. (3)

78 “控制身體，言語謹慎，飲食有節，我以真話作砍刀，柔順是我的解脫。

78. <14> I am guarded in body [and] guarded in speech, restrained in my belly in respect of food. I make truth my weeding-[hook], [and] meekness my unyoking.

78. Kāyagutto vacīgutto āhāre udare yato
saccaṃ karomi niddānaṃ1, soraccam me pamocanaṃ, || Sn_I,4.3 ||

79. “Energy is my beast of burden carrying one toward security from bondage; it goes ahead without turning back to the place where one does not sorrow. (4)

79 “勤奮是我駕轅的牛，運載解脫，一直往前，永不返回；到達那裏，沒有悲哀。

79. Energy is my beast of burden; bearing me to rest-from-exertion it goes without turning back to where having gone one does not grieve.

79. viriyam2 me dhurakhorayhaṃ3, yogakkhemādhivāhanaṃ
gacchati anivattantaṃ, yattha gantvā na socati. || Sn_I,4.4 ||

80. “In such a way this plowing is done which bears the deathless as its fruit. Having plowed with this kind of plowing, one is released from all suffering.” (5)

Then the brahmin Kasibhāradvāja had milk rice poured into a large bronze dish and presented it to the Blessed One, saying: “Let Master Gotama eat the milk rice! You are a plowman, since you plow with a plowing that bears the deathless as its fruit.”

[The Blessed One:]

80 “進行這樣的耕種，它結出永恆之果；凡這親友耕種的人，他擺脫一切痛苦。”
然後，耕者婆羅豆婆遮婆羅門用大金碗盛滿牛奶粥，遞給世尊，說道：“請世尊喬答摩吃牛奶吧！世尊是位耕者，因為世尊喬答摩的耕種結出永恆之果。”

80. Thus is this ploughing [of mine] ploughed. It has the death-free as its fruit. Having ploughed this ploughing one is freed from all misery.'

Then the brahman Kasibhāradvāja, having heaped up rice-gruel in a large bronze dish, offered it to the Blessed One [saying]: 'Let the venerable Gotama eat rice-gruel; the venerable one is [truly) a ploughman. since the venerable Gotama ploughs the ploughing which has the death-free as its fruit.'

80. Evam esā kasī4 kaṭṭhā, sā hoti amatapphalā:5
etaṃ kasiṃ4 kasitvāna sabbadukkhā pamuccatī" ti. || Sn_I,4.5 ||
6Atha kho Kasibhāradvājo brāhmaṇo mahativā kaṃsa-
pātivā7 pāyāsaṃ vaḍḍhetvā Bhagavato upanāmese: "bhuñ-
jatu bhavaṃ Gotamo pāyāsaṃ, kassako bhavaṃ, yaṃ hi8
bhavaṃ9 Gotamo amataphalaṃ kasiṃ kasatī" ti.
[F._14]

81. “Food over which verses have been recited is not to be eaten by me; this, brahmin, is not the principle of those who see. The buddhas reject food over which verses have been recited; there being such a principle, brahmin, this is their conduct. (6)

81 “由吟誦偈頌而得到食物，我是不能吃的。婆羅門啊，那樣做，對智者是不合正法的。佛陀們（指智者們與覺者們）拒受由吟誦而得到的食物。婆羅門啊！只要正法存在，這就是一條準則。

81. 'It is not right for me to eat what has been sung over with verses. This, brahman, is not the doctrine of those who see [rightly]. Buddhas reject what has been sung over with verses. As long as the doctrine exists, this is their way of life.

81. "Gāthāghigitam10 me abhojaneyyaṃ,
sampassataṃ11 brāhmaṇa n'; esa dhammo,
gāthābhigītaṃ panudanti buddhā,
dhamme satī12 brāhmaṇa vuttir esā.13 || Sn_I,4.6 ||

82.“Serve with other food and drink the consummate one, the great rishi, one with influxes destroyed, with regret stilled, for he is the field for one seeking merit.” (7) [15]

“Then, Master Gotama, should I give this milk rice to someone else?”

“I do not see anyone in this world, brahmin, with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, who could eat and properly digest this milk rice except the Tathāgata or a disciple of the Tathāgata. Therefore, brahmin, discard the milk rice where there is little vegetation or dispose of it in water where there are no living beings.”

Then the brahmin Kasibhāradvāja disposed of that milk rice in water where there were no living beings. When the milk rice was thrown into the water, it sizzled and hissed and gave off steam and smoke. Just as a plowshare, heated all day and then placed in water, sizzles and hisses and gives off steam and smoke, so too that milk rice, when thrown into the water, sizzled and hissed and gave off steam and smoke.

Then the brahmin Kasibhāradvāja, agitated, with hair bristling, approached the Blessed One, prostrated himself with his head at the Blessed One’s feet, and said to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I go for refuge to Master Gotama, [16] to the Dhamma, and to the Sangha of bhikkhus. May I receive the going forth under Master Gotama, may I receive full ordination.”

Then the brahmin Kasibhāradvāja received the going forth under the Blessed One, he received full ordination. And not long after his full ordination, dwelling alone, withdrawn, heedful, ardent, and resolute, the Venerable Bhāradvāja soon realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: “Finished is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.” And the Venerable Bhāradvāja became one of the arahants.

82 “對於滅寂煩惱，摒棄惡習，獲得圓滿的大仙，你應該提供另一種食物和飲料，因為這是渴求功德者的福地。”“那麼，喬達摩啊！我把這牛奶粥給誰呢？”“婆羅門啊！在這神界，魔界和梵界中，在這沙門，婆羅門，神和人中，我沒有看到哪一個喝了牛奶粥能消化的，除了如來，或如來的北子。所以，婆羅門啊！你或是把牛奶粥倒在無草的地方，或是倒在無生命的水中。”於是，耕者婆羅豆婆遮婆羅門把牛奶粥倒在無生命的水中。而倒入水中的牛奶粥嘶嘶作響，冒出濃煙，確實，被曬了一整天的犁頭扔進水裏，就會嘶嘶作響，冒出濃煙，這倒在水中的牛奶粥也是這樣，嘶嘶作響，冒出濃煙。耕者婆羅豆婆遮婆羅門誠惶誠恐，汗毛直豎，走到世尊那裏，向世尊行觸足禮，然後對世尊說道：“妙極了，喬答摩！ 妙極了，喬答摩！正象一個人扶正摔倒的東西，揭示隱蔽的東西，給迷路者指路，在黑暗中舉著油燈，讓那些有眼者能看到達東西，世尊喬答摩以各種方式說法。我要皈依世尊喬答摩，皈依法，皈依比丘僧團。我要在世尊喬達摩面前出家，我要得到具足戒，”於是，耕者婆羅豆婆遮婆羅門果真在世尊面前出了家，果真得到了具足戒。在得到具足戒之後不久，可尊敬的耕者婆羅豆婆遮獨自過著隱居生活，凝思靜慮，精進努力。不久，便通過自己的智慧，在這世親證和達到梵行的最高理想，正是為此目的，善男子們才正確地離家出家。他感到自己已經滅寂生存，完成梵行，做了該做的事，在這世上再無別事。這樣，可尊敬的耕者婆羅豆婆遮成為又一個阿羅漢。

82. But serve with other food and drink a fully-accomplished great seer, whose āsavas are destroyed, whose remoise is calmed; for this is the field for one who is looking for merit.'

<15> 'Shall I then, venerable Gotama, give this rice-gruel to anyone?' 'I do nol see, brahman, in the world including the devas, Māra. and Brahmā, among beings including ascetics and brahmans, devas and men, that man by whom this rice-gruel, if eaten, could be digested properly, except the Tathāgata or a disciple of the Tathāgata. Therefore, brahman, either throw that rice-gruel away in a place where there is little grass, or immerse it in water devoid of living things. The brahman Kasibhāradvāja immersed that rice-gruel in water devoid of living beings . Then that rice-gruel, immersed in the water, hissed and seethed, and steamed and smoked. Just as a ploughshare [which has been] heated all day, hisses and seethes, and steams and smokes when thrown into water, in the same way that rice-gruel, when thrown into the water, hissed and seethed, and steamed and smoked. Then the brahman Kasibhāradvāja, trembling, with his hair standing on end, went up to the Blessed One, and fell with his head at his feet and said this to the Blessed One: 'Wonderful, venerable Gotama. wonderful. venerable Gotama. Just as, venerable Gotama, one might set upright what has been overturned, or uncover that which has been covered, or point out the way to one who had gone astray, or bring an oil-lamp into the darkness, so that those with eyes might see shapes, in the same way the doctrine has been declared by the venerable Gotama in manifold ways. I go to the venerable Gotama as a refuge. <16> and to the Doctrine, and to the Order of Bhikkhus. May I gain admission [to the Order] in the presence of the venerable Gotama, may I obtain ordination.' The brahman Kasibhāradvāja obtained admission in the presence of the Blessed One, [and] he obtained ordination.

Then when the venerable Bhāradvāja had not long been ordained. [and] was dwelling alone, secluded, vigilant, ardent, resolute, after a short time he himself learned, realised [and] attained in [this] world of phenomena that unsurpassed goal of the holy life, for the sake of which men of good family rightly go forth from the house to the houseless state. He understood: 'Birth is destroyed, the holy life has been lived that which was to be done has been done, there is nothing more for this state.' Then the venerable Bhāradvāja became one of the arahats.

The Group of Discourses
I.5. Cunda

82. Aññena ca kevalinaṃ mahesiṃ
khīṇāsavaṃ kukkucavūpasantaṃ14
annena pānena upaṭṭhahassu,
khettaṃ15 hi taṃ puññapekhassa hotī"16 ti. || Sn_I,4.7 ||
1"Atha kassacābaṃ bho Gotama imaṃ pāyāsaṃ dammī"
ti. "Na kho 'han2 taṃ brāhmaṇa passāmi sadevake loke
samārake sabrahmake sassamaṇabrāhmaṇiyā3 pajāya sa-
devamanussāya yassa4 so pāyāso bhutto sammāpariṇāmaṃ5
gaccheyya6 aññatra Tathāgatassa vā Tathāgatasāvakassa vā,
tena hi tvaṃ brāhmaṇa taṃ pāyāsaṃ appaharite vā
chaṭṭehi appāṇake vā udake opilāpehī" ti. Atha kho
Kasibhāradvājo brāhmaṇo taṃ pāyāsaṃ appāṇake7 udake
opilāpesi. Atha kho so pāyāso udake pakkhitto cicciṭāyati
citiciṭāyati8 sandhūpāyati sampadhūpāyati.9 Seyyathā pi
nāma phālo10 divasasantatto udake pakkhitto cicciṭāyati
ciṭiciṭāyati sandhūpāyati sampadhūpāyati, evam eva so
pāyāso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati
sampadhūpāyati. Atha kho Kasibhāradvājo brāhmaṇo
saṃviggo lomahaṭṭhajāto yena Bhagavā ten'; upasaṃkami,
upasaṃkamitvā Bhagavato pādesu sirasā nipatitvā11
Bhaga[F._15]vantaṃ etad avoca: "abhikkantaṃ bho
Gotama, abhikkantaṃ bho Gotama: seyyathā pi bho
Gotama nikkujjitaṃ12 vā ukkujjeyya, paṭicchannaṃ vā
vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre
vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhintī'
ti,13 evam evam14 bhotā Gotamena anekapariyāyena
dhammo pakāsito. Esāhaṃ bhavantaṃ Gotamaṃ saraṇaṃ
gacchāmi dhammañ ca bhikkhusaṃghañ ca,1 labheyyāhaṃ2
bhoto Gotamassa santike pabbajjaṃ, labheyyaṃ upasam-
padan" ti. Alattha kho Kasibhāradvājo brāhmaṇo Bha-
gavato santike pabbajjaṃ, alattha upasampadaṃ. Acirū-
pasampanno kho panāyasmā Bhāradvājo eko vūpakaṭṭho3
appamatto ātāpī pahitatto viharanto nacirass'; eva, yass'
{atthāya kulaputtā} samma-d-eva agārasmā anagāriyaṃ pabba-
janti, tad anuttaraṃ brahmacariyapariyosānaṃ diṭṭhe va
dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi,
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ,
nāparaṃ itthattāyā'4 ti {abbhaññāsi.} Aññataro ca5 kho
panāyasmā Bhāradvājo arahataṃ ahosī ti
Kasibhāradvājasuttaṃ niṭṭhitaṃ.

83. “I ask the muni, one of abundant wisdom,” (said Cunda the smith’s son), “the Buddha, lord of the Dhamma, rid of craving, supreme among bipeds, the most excellent of trainers: how many ascetics are there in the world? Please tell me this.” (1)

83 金匠貢陀說道：“我問大智者、牟尼、法主、人中之傑、上乘禦夫、地無欲者佛陀；世上有多少種沙門？請告訴我。”

83. 'I ask the sage of abundant wisdom', [said] Cunda the smith, 'the Buddha, lord of the doctrine, [who is] free from craving, supreme among two-legged [men], best of charioteers: How many [kinds of] ascetics are there in the world? Come, tell me this:.'

83. "Pucchāmi muniṃ pahūtapaññaṃ6
iti Cundo kammāraputto
Buddhaṃ7 dhammassāmiṃ vītataṇhaṃ
dipaduttamaṃ8 sārathīnaṃ pavaraṃ:
kati9 loke samaṇā, tad iṃgha10 brūhi". || Sn_I,5.1 ||
[F._16]

84. “There are four kinds of ascetics; there is no fifth, (Cunda,” said the Blessed One). [17] “Being asked in person, let me explain them to you: the conqueror of the path,75 the teacher of the path, the one who lives on the path, and the defiler of the path.” (2)

84 世尊說道：“有四種沙門，此外沒有第五種，貢陀啊！我作為目睹者，告訴你這四種沙門：勝道者、示道者、命道者、汙道者。”

84. 'There are four [kinds of] ascetics; there is no fifth, Cunda', [said] the Blessed One. < 17> 'Being asked in person I shall explain these to you: [the one who] knows the way, and the teacher of the way, [the one who] lives in the way, and the one who defiles the way.'

84. "Caturo samaṇā, na pañcamo 'tthi,11|
Cundā ti Bhagavā te te1 āvikaromi sakkhipuṭṭho:
maggajino maggadesako ca,
magge jīvati, yo ca maggadūsī". || Sn_I,5.2 ||

85. “Whom do the buddhas call a conqueror of the path?” (said Cunda the smith’s son). “How is one without equal as a shower of the path?76 Being asked, tell me about one who lives on the path, and explain to me the defiler of the path.” (3)

85 金匠貢陀說道：“佛陀們稱什麼樣的人為勝道者？示道者怎樣無與倫比？請你告訴我，什麼是命道者？然後再告訴我，什麼是汙道者？”

85. "Whom do the Buddhas call [the one who] knows the way?', [said] Cunda the smith. 'How does one become an unequalled teacher of the way? Being asked, tell me about [the one who] lives in the way. Then explain to me the defiler of the way.'

85. "Kam2 maggajinaṃ3 vadanti buddhā,
iti Cundo kammāraputto
maggajjhāyī4 kathaṃ atulyo hoti,
magge jīvati me brūhi puṭṭho,
atha me avikarohi maggadūsiṃ"5 || Sn_I,5.3 ||

86. “One who has crossed over perplexity, free of inner darts, delighted with nibbāna, without any greed; the guide of this world together with its devas: the buddhas call the impartial one a conqueror of the path. (4)

86 世尊說道：“消除疑惑，擺脫痛苦，樂在涅磐，棄絕貪欲，是人界和神界的導師，佛陀們稱這樣的人為勝道者。

86. 'If anyone has passed beyond doubt, is without the barb [of suffering], delights in quenching, is not greedy, the leader of the world together with the devas, such a one the Buddhas call [the one who] knows the way.

86. "Yo tiṇṇakathaṃkatho visallo
nibbānābhirato anānugiddho6
lokassa sadevakassa netā,
tādiṃ maggajinaṃ3 vadanti buddhā. || Sn_I,5.4 ||

87. “One here who, having known the supreme as supreme, explains and analyzes the Dhamma right here, the muni who has cut off doubt, without impulse, is the second bhikkhu,77 whom they call a teacher of the path. (5)

87 “在這世上，懂得什麼是至高者，並宣講和闡述正法，他們是斬斷疑惑、摒棄欲望的牟尼，佛陀們稱這第二種比丘為示道者。

87. If anyone, knowing in this world the best as the best, proclaims [and] analyses the doctrine in this very place, that sage, cutter-off of doubts, without lust, [him] they call the second of the bhikkhus, the teacher of the way.

87. Paramaṃ paraman ti yo 'dha ñatvā
akkhāti vibhajati idh'; eva dhammaṃ,
taṃ kaṃkhacchidaṃ7 muniṃ, {anejaṃ}
dutiyaṃ bhikkhunam āhu maggadesiṃ. || Sn_I,5.5 ||

88. “The one on the well-taught trail of the Dhamma who lives on the path, controlled and mindful, resorting to blameless ways of conduct, is the third bhikkhu, whom they call one living on the path. (6)

88 “遵循法句闡明的生活道路，自製，專心，言論無可指謫，佛陀們稱這第三種比丘為命道者。

88. If anyone lives in the way, in the well-taught path of the doctrine, fully restrained, possessed of mindfulness, following blameless paths, [him] they call the third of the bhikkhus, [the one who] lives in the way.

88. Yo dhammapade sudesite
magge jīvati saññato satīmā
anavajjapadāni sevamano,
tatiyaṃ bhikkhunam āhu maggajīviṃ. || Sn_I,5.6 ||

89. “Having taken on the dress of the disciplined, one who is brazen, a corrupter of families, impudent, hypocritical, uncontrolled, chaff, living as a dissembler: he is the defiler of the path. (7)

89 “偽裝有德，魯莽唐突，辱沒家族，膽大妄為，虛偽欺詐，不能自製，嚼舌多嘴，裝模作樣，這種人就是汙道者。

89. Making [only] a semblance of those with good vows, insolent, defiler of families, reckless, deceitful. unrestrained, [mere] chaff, going in disguise, one is a defiler of the way.

89. Chadanaṃ katvāna subbatānaṃ
{pakkhandī} kuladūsako pagabbho
māyāvī9 asaññato palāpo
patirūpena10 caraṃ, sa maggadūsī.11 || Sn_I,5.7 ||

90. “When a householder who is learned, wise, a noble disciple, has penetrated these, [18] since he knows, ‘They are not all like him,’78 on seeing such, he does not forsake his faith.79 For how could one equate them: the undefiled with the defiled, the pure with the impure?” (8)

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a certain deity of stunning beauty, having illuminated the entire Jeta’s Grove, approached the Blessed One, paid homage to him, stood to one side, and addressed the Blessed One in verse:

90 “在家人，聖賢的學生，有學問者和智者瞭解了這四種沙門，目睹這四種沙門是這樣的， 就不會拋棄自己的信仰，他們怎會將高尚和卑下，純潔與污穢一視同仁呢？”

第六章 毀滅經
如是我聞，從前，世尊曾經住在舍衛城給孤獨園的逝多林裏。這天夜晚消逝時，有一位美麗的
神靈照亮整座逝多林，走到世尊那裏，行禮問安，站在一旁。然後，這位神靈用偈頌對世尊說道：

90. If any householder, a learned wise disciple of the noble ones, has understood these [four]. <18> [then] knowing [and] seeing them all not to be like this,1 his faith does not disappear.2 For how could he equate the corrupt with the uncorrupred, the pure with the impure?'

1.6. Failure
Thus have I heard. Once the Blessed One was staying at Sāvatthī, in the Jetavana in Anāthapindika's park. Then as night was passing away, a deity of surpassing radiance, illuminating the whole Jetavana, came up to the Blessed One and stood on one side after saluting him. Standing there that deity addressed the Blessed One with a verse.

90. Ete ca paṭivijjhi yo gahaṭṭho
sutavā ariyasāvako sapañño|
sabbe ne ‘tādisā'; ti1 {ñatvā},
iti disvā na hāpeti2 tassa saddhā, --
[F._17] kathaṃ hi duṭṭhena asampaduṭṭhaṃ
suddhaṃ asuddhena samaṃ kareyyā" ti
Cundasuttaṃ niṭṭhitaṃ.
6. Parābhavasutta.
Evam me sutaṃ:
Ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati Jetavane
Anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā
abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ Jeta-
vanaṃ obhāsetvā yena Bhagavā ten'; upasaṃkami, upasaṃ-
kamitvā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Ekamantaṃ ṭhitā kho sā devatā Bhagavantaṃ gāthāya
ajjhabhāsi:

91. “We ask Gotama a question about a person in a downfall. We have come to ask the Blessed One: What is the cause of a downfall?” (1)

91 “我們請教喬達摩關於人的毀滅，我們前來詢問世尊：毀滅的原因是什麼？”

91. 'Having come to ask the Blessed One, we ask Gotama about the unsuccessful man, What is the cause of the unsuccessful [man]?'

91. "Parābhavantaṃ purisaṃ mayaṃ pacchāma Gotamaṃ
Bhagavantaṃ3 puṭṭhum āgamma: kim4 parābhavato mukham". || Sn_I,6.1 ||

92. “One who succeeds is easily known, one who falls down is easily known. One who loves the Dhamma is successful; one who detests the Dhamma falls down.” (2)

92 “生存容易明白，毀滅也容易明白：熱愛正法的人生存，仇視正法的人毀滅。”

92. 'The successful one is easy to know; the unsuccessful one is easy to know. The successful one loves the doctrine; the unsuccessful one hates the doctrine.'

92. "Suvijāno bhavaṃ hoti, suvijāno5 parābhavo:
dhammakāmo bhavaṃ hoti, dhammadessī6 parābhavo". || Sn_I,6.2 ||

93. “Thus we understand this; that is the first case of a downfall. Tell us the second, Blessed One: What is the cause of a downfall?” (3)

93 “我們懂得這個了，這是第一種毀滅。世尊啊！請說說第二種毀滅的原因是什麼？”

93. 'We know that to be so indeed; that is the first failure. Tell us the second one, Blessed One. What is the cause of the unsuccessful [man]?'

93. "Iti h'; etaṃ vijānāma, paṭhamo so parābbavo,
dutiyaṃ Bhagavā brūhi: kim parābhavato mukhaṃ". || Sn_I,6.3 ||

94. “The bad are dear to him; he does not treat the good as dear; he approves of the teaching of the bad: that is a cause of a downfall.” (4)

94 “他親近惡人，不親近善人。他熱衷惡行，這是毀滅的原因。”

94. 'Bad men are dear to him; he does not hold good men dear. He approves of the bad men's [evil] doctrine. That is the cause of the unsuccessful [man].'

94. "Asant'; assa piyā honti, sante na kurute piyaṃ,
[F._18] asataṃ dhammaṃ roceti, tam7 parābhavato mukhaṃ". || Sn_I,6.4 ||

95. “Thus we understand this; that is the second case of a downfall. Tell us the third, Blessed One: What is the cause of a downfall?” (5) [19]

95 “我們懂得這個了，這是第二種毀滅。世尊啊！請說說第三種毀滅的原因是什麼？”

95. 'We know that to be so indeed, that is the second failure. Tell us the third one, Blessed One. What is the cause of the unsuccessful [man]?'

95. "Iti h'; etaṃ vijānāma, dutiyo so parābhavo,
tatiyaṃ Bhagavā brūhi: kim parābhavato mukhaṃ". || Sn_I,6.5 ||

96. “If a person is lethargic, gregarious, and does not make an exertion, indolent, one who displays anger: that is a cause of a downfall.” (6)

96 “生性嗜睡，喜歡聚會，萎靡不振，懈怠懶惰，好發脾氣，這種人是毀滅的原因。”

96. <19> 'If any man is fond of sleep, fond of society, and does not exert himself, [but] is lazy, and has anger as a characteristic, that is the cause of the unsuccessful [man].'

96. "Niddāsīlī1 sabhāsīlī1 anuṭṭhātā ca yo naro
alaso kodhapaññāṇo,2 tam parābhavato mukhaṃ". || Sn_I,6.6 ||

97. “Thus we understand this; that is the third case of a downfall. Tell us the fourth, Blessed One: What is the cause of a downfall?” (7)

97 “我們懂得這個了，這是第三種毀滅。世尊啊！請說說第四種毀滅的原因是什麼？”

97. 'We know that to be so indeed: that is the third failure. Tell us the fourth one, Blessed One. What is the cause of the unsuccessful [man]?'

97. "Iti h'; etaṃ vijānāma, tatiyo so parābhavo,
catutthaṃ Bhagavā brūhi: kim parābhavato mukhaṃ". || Sn_I,6.7 ||

98. “If one who is able does not support his mother or his father when they have grown old, their youth gone: that is a cause of a downfall.” (8)

98 “生活富裕，但不瞻養青春己逝的年邁父母，這種人是毀滅的原因。”

98. 'If anyone, [although] being able, does not support his mother or father when they are old and past their youth, that is the cause of the unsuccessful [man].'

98. "Yo mātaraṃ vā pitaraṃ vā jiṇṇakaṃ gatayobbanaṃ
pahu3 santo na bharati, tam p; arābhavato mukham". || Sn_I,6.8 ||

99. “Thus we understand this; that is the fourth case of a downfall. Tell us the fifth, Blessed One: What is the cause of a downfall?” (9)

99 “我們懂得這個了，這是第四種毀滅。世尊啊！請說說第五種毀滅的原因是什麼？”

99. 'We know that to be so indeed: that is the fourth failure. Tell us the fifth one, Blessed One. What is the cause of the unsuccessful [man]?'

99. "Iti h'; etaṃ vijānāma, catuttho so parābhavo,
pañcamaṃ Bhagavā brūhi: kim parābhavato mukhaṃ". || Sn_I,6.9 ||

100. “If one deceives with false speech a brahmin or an ascetic or some other mendicant: that is a cause of a downfall.” (10)

100 “用謊言欺騙婆羅門，沙門或其他行乞者，這種人是毀滅的原因。”

100. 'If anyone by speaking falsely deceives a brahman or ascetic or even another mendicant, that is the cause of the unsuccessful [man].'

100. "Yo brāhmaṇaṃ vā sammaṇaṃ vā aññaṃ vā pi vaṇibbakaṃ4
musāvādena vañceti, tam parābhavato mukhaṃ". || Sn_I,6.10 ||

101. “Thus we understand this;
that is the fifth case of a downfall.Tell us the sixth, Blessed One:
What is the cause of a downfall?” (11)

101 “我們懂得這個了,這是第五種毀滅。世尊啊!請說說第六種毀滅的原因是什麼?”

101. "We know that to be so indeed;that is the fifth failure. Tell us the sixth one, Blessed One. What is the cause of the unsuccessful [man]?"

101. "Iti h'; etaṃ vijānāma, pañcamo so parābhavo,
chaṭṭhamaṃ5 Bhagavā brūhi: kim parābhavato mukhaṃ". || Sn_I,6.11 ||

102. “If a person with abundant wealth,
endowed with bullion and food,
eats delicacies alone:
that is a cause of a downfall.” (12)

102 “有很多財產,有金子,有食物,但獨自享用這些好處,這種人是毀滅的原因。”

102."A man with abundant wealth. having gold[and] food, enjoys his dainties alone. That is the cause of the unsuccessful[man]."

102. "Pahūtavitto6 puriso sahirañño sabhojano
eko bhuñjati sādūni,7 tam parābhavato mukhaṃ". || Sn_I,6.12 ||

103. “Thus we understand this;
that is the sixth case of a downfall.
Tell us the seventh, Blessed One:
What is the cause of a downfall?” (13)

103 “我們懂得這個了,這是第六種毀滅。世尊啊!請說說第七種毀滅的原因是什麼?”

103."We know that to be so indeed; that is the sixth failure. Tell us the seventh one, Blessed One. What is the cause of the unsuccessful [man]? "

103. "Iti h'; etaṃ vijānāma, chaṭṭhamo8 so parābhavo
sattamaṃ Bhagavā brūhi: kim parābhavato mukhaṃ". || Sn_I,6.13 ||

104. “A person proud because of social class,
proud because of wealth, proud because of clan,
looks down on his own relative:
that is a cause of a downfall.” (14)

104 “以出身自傲,以財富自傲,以家族自傲,看不起自己的親友,這種人是毀滅的原因。”

104."If any man, being haughty because of his birth, wealth, and clan, despises his own relative, that is the cause of the unsuccessful [man]"

104. "Jātitthaddho dhanatthaddho gottatthaddho ca yo naro
saṃ9 ñātiṃ atimaññeti,10 tam parābhavato mukhaṃ". || Sn_I,6.14 ||

105. “Thus we understand this;
that is the seventh case of a downfall.
Tell us the eighth, Blessed One:
What is the cause of a downfall?” (15)

105 “我們懂得這個了,這是第七種毀滅。世尊啊!請說說第八種毀滅的原因是什麼?”

105. "We know that to be so indeed; that is the seventh failure. Tell us the eighth one, Blessed One. What is the cause of the unsuccessful [man]"

105. "Iti h'; etaṃ vijānāma, sattamo so parābhavo,
aṭṭhamaṃ Bhagavā brūhi: kim parābhavato mukhaṃ". || Sn_I,6.15 ||

106. “A womanizer, one fond of liquor,
addicted to gambling,
dissipates whatever he has gained:
that is a cause of a downfall.” (16) [20]

106 “沉湎於女色,愛喝酒,好賭博,將一切所得揮霍一空,這種人是毀滅的原因。”

106. "If any man, being a rogue with women, drink, and dice, squanders whatever he has received, that is the cause of the unsuccessful [man]"

106. "Itthidhutto surādhutto akkhadhutto ca yo naro
laddhaṃ laddhaṃ vināseti, tam parābhavato mukhaṃ". || Sn_I,6.16 ||

107. “Thus we understand this;
that is the eighth case of a downfall.
Tell us the ninth, Blessed One:
What is the cause of a downfall?” (17)

107 “我們懂得這個了,這是第八種毀滅。世尊啊!請說說第九種毀滅的原因是什麼?”

107. <20> "We know that to be so indeed; that is the eighth failure. Tell us the ninth one, Blessed One. What is the cause of the unsuccessful [man]?"

107. "Iti h'; etaṃ vijānāma, aṭṭhamo so parābbavo,
navamaṃ Bhagavā brūhi: kim parābhavato mukhaṃ". || Sn_I,6.17 ||

108. “One not content with his own wives
is seen (80) among prostitutes,
seen among the wives of others:
that is a cause of a downfall.” (18)

108 “不滿意自己的妻子,與妓女廝混,與他人的妻子廝混,這種人是毀滅的原因。”

108. "Being dissatisfied with his own wife, he is seen among prostitutes, [and] he is seen among other men's wives. That is the cause of the unsuccessful [man]."

108. "Sehi dārehi1 asantuṭṭho2 vesiyāsu padissati,3
dissati4 paradāresu, tam parābhavato mukhaṃ". || Sn_I,6.18 ||

109. “Thus we understand this;
that is the ninth case of a downfall.Tell us the tenth, Blessed One:
What is the cause of a downfall?” (19)

109 “我們懂得這個了,這是第九種毀滅。世尊啊!請說說第十種毀滅的原因是什麼?”

109. "We know that to be so indeed; that is the ninth failure. Tell us the tenth one, Blessed One. What is the cause of the of the unsuccessful [man]? "

109. "Iti h'; etaṃ vijānāma, navamo so parābhavo,
[F._20] dasamaṃ Bhagavā brūhi: kim parābhavato mukham". || Sn_I,6.19 ||

110. “When a man past his youth
marries a girl with timbaru breasts,(81)
he does not sleep from jealousy over her:
that is a cause of a downfall.” (20)

110 “青春己逝,還將乳房如同町婆羅果的女子帶回家;出於對她的猜忌而不能安睡,這種人是毀滅的原因。”

110. "A man past his youth brings home [a girl] with breasts like timbaru fruit. He cannot sleep for jealousy of her. That is the cause of the unsuccessful [man]."

110. "Atītayobbano poso āneti timbarutthaniṃ,
tassā issā na supati, tam parābhavato mukhaṃ". || Sn_I,6.20 ||

111. “Thus we understand this;
that is the tenth case of a downfall.
Tell us the eleventh, Blessed One:
What is the cause of a downfall?” (21)

111 “我們懂得這個了,這是第十種毀滅。世尊啊!請說說第十一種毀滅的原因是什麼?”

111. "We know that to be so indeed; that is the tenth failure. Tell us the eleventh one, Blessed One. What is the cause of the unsuccessful [man]?"

111. "Iti h'; etaṃ vijānāma, dasamo so parābhavo,
ekādasamaṃ Bhagavā brūhi: kim parābhavato mukhaṃ". || Sn_I,6.21 ||

112. “If one places in authority
a debauched woman, a spendthrift,
or a man of similar nature:
that is a cause of a downfall.” (22)

112 “對嗜酒和揮霍的女人或男人推崇備至,這種人是毀滅的原因。”

112. "He places in [a [position of] authority a woman who is addicted to drink or a spendthrift, or even a man of similar character. That is the cause of the unsuccessful [man]."

112. "Itthisoṇḍiṃ5 vikiraṇiṃ purisaṃ vā pi tādisaṃ
issariyasmiṃ ṭhāpeti,6 tam parābhavato mukham". || Sn_I,6.22 ||

113. “Thus we understand this;
that is the eleventh case of a downfall.
Tell us the twelfth, Blessed One:
What is the cause of a downfall?” (23)

113 “我們懂得這個了,這是第十一種毀滅。世尊啊!請說說第十二種毀滅的原因是什麼?”

113. "We know that to be so indeed; that is the eleventh failure. Tell us the twelfth one, Blessed One. What is the cause of the unsuccessful [man]?"

113. "Iti h'; etaṃ vijānāma, ekādasamo so parābhavo,
dvādasamaṃ Bhagavā brūhi: kim parābhavato mukham". || Sn_I,6.23 ||

114. “If one of little wealth and strong craving
is born into a khattiya family,
he aspires to rulership here:(82)
that is a cause of a downfall. (24)

114 “出生在刹帝利家族,財產微薄,野心很大,渴求在這世上取得王國,這種人是毀滅的原因。

114. "One with little wealth [but] great craving is born in a khattiya family. He desires kingship in this word. That is the cause of the unsuccessful [man]."

114. "Appabhogo mahātaṇho khattiye jāyate kule,
{so} 'dha7 rajjaṃ patthayati, tam parābhavato mukhaṃ. || Sn_I,6.24 ||

115. “Having examined these cases
of downfall in the world, a wise person,
noble, endowed with vision,
passes on to an auspicious world.” (25) [21]

115 “智者聖人具有洞察力,考慮到世上這些毀滅,嚮往極樂世界。”

115. "Seeing these failures in the wor;d, a wise man, a noble one endowed with insight, resorts to the blissful world."

115. Ete parābhave loke paṇḍito samavekkhiya
ariyo dassanasampanno,8 sa lokaṃ bhajate sivan" ti || Sn_I,6.25 ||
Parābhavasuttaṃ niṭṭhitaṃ.

116. “A man who is angry and hostile,
an evil denigrator,
deficient in view, a hypocrite:
you should know him as an outcast. (1)

116 “懷有怒氣,懷有敵意,邪惡狡詐,見解錯誤,弄虛作假,應該知道這種人是無種姓者。

116. "What [ever] man is angry, rancorous, evil and hypocritical, has wrong views [and is ] deceiful, him one should know [to be] an outcaste."

116. "Kodhano upanāhī9 ca pāpamakkhi9 ca yo naro
vipannadiṭṭhi māyāvī, taṃ jaññā ‘vassalo'; iti. || Sn_I,7.1 ||

117. “One here who injures a living being (84)
whether once-born or twice-born,
who has no kindness toward living beings:
you should know him as an outcast. (2) [22]

117 “在這世上,傷害各種生物,無論是一次生者,還是兩次生者,毫不憐憫眾生,應該知道這種
人是無種姓者。

117. Who [ever] in this world harms living creatures, whether once-born or twice-born, who [ever] has no compassion for a living creature, him one should know [to be] an outcaste.

117. Ekajaṃ vā dijaṃ10 va pi yo 'dha pāṇāṇi hiṃsati,11
yassa pāṇe dayā n'; atthi, taṃ jaññā ‘vasalo'; iti. || Sn_I,7.2 ||

118. “One who strikes or attacks
villages and towns,
notorious as an oppressor:
you should know him as an outcast. (3)

118 “圍攻侵害鄉村和城鎮,以壓迫者聞名,應該知道這種人是無種姓者。

118. <22> Who [ever] destroys or besieges villages [and] towns, [and] is notorious as an oppressor, him one should know [to be] an outcaste.

118. Yo hanti parirundhati1 gāmāni nigamāni ca
niggāhako2 samaññāto, taṃ jaññā ‘vasalo'; iti. || Sn_I,7.3 ||

119. “Whether in the village or in the forest,
one who takes what has not been given,
stealing the belongings of others:
you should know him as an outcast. (4)

119 “如果在鄉村或森林,偷取他人的財物,據為己有,應該知道這種人是無種姓者。

119. Who[ever] in a village or a forest takes by theft what has not been given to him [and is] cherished by others, him one should know [to be] an outcaste.

119. Gāme vā yadi vāraññe yaṃ paresaṃ mamāyitaṃ
theyyā adinnaṃ ādiyati,3 taṃ jaññā --pe-- || Sn_I,7.4 ||

120. “One who, having taken out a loan,
flees when pressed [to pay it back],
saying, “I am not indebted to you”:
you should know him as an outcast. (5)

120 “確實借了債,但要還債時,跑掉了,說道:我沒欠你債,應該知道這種人是無種姓者。

120. Who [ever] indeed having contracted a debt, when urged [to repay it] absconds, saying: "[I have] no debt to you", him one should know [to be] an outcaste.

120. Yo have iṇam ādāya cujjamāno4 palāyati
"na hi te iṇam atthī" ti, taṃ jaññā . . . || Sn_I,7.5 ||

121. “One who, from desire for some item,
strikes a person traveling along a road
and takes away the item:
you should know him as an outcast. (6)

121 “貪圖一點小財,殺害路上行人,取得那點小財,應該知道這種人是無種姓者。

121. Who [ever] indeed because of desire for some trifle strikes a person going along the road and takes the trifle, him one should know [to be] an outcaste.

121. Yo ve kiñcikkhakamyatā panthasmiṃ vajataṃ5 janaṃ
hantvā kiñcikkham ādeti, taṃ jaññā . . . || Sn_I,7.6 ||

122. “A person who for his own sake,
for the sake of others, and for the sake of wealth,
speaks falsely when questioned as a witness:
you should know him as an outcast. (7)

122 “為自己,為別人,或為錢財,出面作證時提供偽證,應該知道這種人是我種姓者。

122. What [ever] man for his own sake or for another's sake or for wealth, speaks falsely when asked in person, him one should know [to be] an outcaste.

122. Yo attahetu parahetu dhanahetu ca6 yo naro
sakkhipuṭṭho musā brūhi, taṃ jaññā . . . || Sn_I,7.7 ||

123. “One who is seen transgressing
with the wives of his relatives or friends,
whether by force or through endearment:
you should know him as an outcast. (8)

123 “出沒在親戚或朋友的妻子中,或強逼,或引誘,應該知道這種人是無種姓者。

123. Who [ever] is seen [misbehaving] among the wives of relatives or friends, by force or with [their] consent, him one should know [to be] an outcaste.

123. Yo ñātīnaṃ7 sakhānaṃ8 vā dāresu patidissati9
sahasā sampiyena10 vā, taṃ jaññā . . . || Sn_I,7.8 ||

124. “If one who is able does not support
his mother or his father
when they have grown old, their youth gone:
you should know him as an outcast.(85) (9)

124 “生活富裕,但不贍養青春己逝的年邁父母,應該知道這種人是無種姓者。

124. Who [ever] [although] being able does not support his mother or father when they are old and past their youth, him one should know to be an outcaste.

124. Yo mātaraṃ vā pitaraṃ vā jiṇṇakaṃ gatayobbanaṃ
pahu11 santo na bharati, taṃ jaññā . . . || Sn_I,7.9 ||

125. “One who strikes or verbally abuses
his mother or father,
his brother, sister, or mother-in-law:
you should know him as an outcast. (10)

125 “用言語傷害或激怒父母、兄弟、姐妹和岳母,應該知道這種人是無種姓者。

125. Who[ever] strikes [or] angers with [his] words his mother or father or brother or sister or mother-in-law, him one should know [to be] an outcaste.

125. Yo mātaraṃ vā pitaraṃ vā bhātaraṃ bhaginiṃ
sasuṃ12
[F._23] hanti roseti vācāya, taṃ jaññā . . . || Sn_I,7.10 ||

126. “One who, when asked about the good,
instructs others in what is harmful,
who gives advice in an obscure way:
you should know him as an outcast. (11)

126 “別人請教有益之事,他教唆無益之事,說話遮遮掩掩,應該知道這種人是無種姓者。

126. Who [ever] being asked for what is profitable teaches what is profitless, [and] gives advice in an obscure manner, him one should know [to be] and outcaste.

126. Yo atthaṃ pucchito santo anattham anusāsati,
paṭicchannena manteti, taṃ jaññā . . . || Sn_I,7.11 ||

127. “One who, having done a bad deed,
wishes: ‘May they not find out about me,’
a person of concealed action:
you should know him as an outcast. (12)

127 “做了壞事,一心希望別人沒有發覺,行動鬼鬼祟祟,應該知道這種人是無種姓者。

127. Who [ever] having done an evil action wants no one to know that he [is responsible], who [ever] has concealed his actions, him one should know to be an outcaste.

127. Yo katvā pāpakaṃ kammaṃ ‘mā maṃ jaññā'; ti
icchati,
yo paṭicchannakammanto, taṃ jaññā . . . || Sn_I,7.12 ||

128. “One who, when visiting another’s family,
enjoys there a meal of fine food,
but does not return the favor to his host:
you should know him as an outcast. (13)

128 “到了別人家裏,享用各種美味,而別人來到他家,卻不肯款待,應該知道這種人是無種姓者。

128. Who [ever] indeed having gone to another's house [and] having eaten pure food, does not honour [the other] in return when he comes [to his house], him one should know [to be] an outcaste.

128. Yo ve parakulaṃ gantvā bhutvāna13 sucibhojanaṃ
āgataṃ na paṭipūjeti,14 taṃ jaññā . . . || Sn_I,7.13 ||

129. “If one deceives with false speech
a brahmin or an ascetic
or some other mendicant:
you should know him as an outcast.(86) (14) [23]

129 “用謊言欺騙婆羅門、沙門或其他行乞者,應該知道這種人是無種姓者。

129. Who [ever] by speaking falsely deceives a brahman or ascetic or even another mendicant, him one should know [to be] an outcaste.

129. Yo brāhmaṇaṃ vā samaṇaṃ vā aññaṃ vā pi vaṇib-
bakaṃ15
musāvādena vañceti, taṃ jaññā . . . || Sn_I,7.14 ||

130. “If, at the meal time, one verbally abuses
a brahmin or an ascetic that has arrived(87)
and does not give him [any food]:
you should know him as an outcast. (15)

130 “用言語羞辱在吃飯的時候來到的婆羅門或沙門,不予施捨,應該知道這種人是無種姓者。

130. <23> Who [ever] when mealtime has arrived angers with [his] words a brahman or ascetic and does not give [food], him one should know [to be] an outcaste.

130. Yo brāhmaṇaṃ vā samaṇaṃ vā bhattakāle upa-
ṭṭhite1
roseti2 vācā na ca deti, taṃ jaññā . . . || Sn_I,7.15 ||

131. “One here who speaks what is untrue,(88）
enveloped by delusion,
seeking to obtain something for himself:
you should know him as an outcast. (16)

131 “滿嘴不實之辭,執迷不悟,貪圖小利,應該知道這種人是無種姓者。

131. Who [ever] wrapped up in delusion [and] desiring some trifle [in payment] relates here what has never happened(1), him should know [to be] an outcaste.

131. Asataṃ3 yo 'dha pa brūti mohena paliguṇṭhito4
kiñcikkhaṃ nijigiṃsāno, taṃ jaññā . . . || Sn_I,7.16 ||

132. “One who extols himself
and despises others,
inferior because of his own conceit:
you should know him as an outcast. (17)

132 “吹噓自己,蔑視他人,因驕傲反顯渺小,應該知道這種人是無種姓者。

132. Who [ever] both extols himself and disparages another, inferior because of his own pride, him one should know (to be)an outcaste.

132. Yo c'; attānaṃ samukkaṃse5 parañ6 ca-m-avajānati,
nihīno sena mānena, taṃ jaññā . . . || Sn_I,7.17 ||

133. “One who provokes anger, stingy,
of evil desires, miserly, deceitful,
without moral shame or moral dread:
you should know him as an outcast. (18)

133 “暴躁,貪婪,心術不正,妒忌,詭詐,毫無廉恥,膽大妄為,應該知道這種人是無種姓者。

133. He makes (others) angry and is mean, desires evil, is avaricious, crafty, immodest, shows no remorse; him one should know [to be] and outcaste.

133. Rosako kadariyo7 ca pāpiccho maccharī8 saṭho
ahiriko anottāpī,9 taṃ jaññā . . . || Sn_I,7.18 ||

134. “One who reviles the Buddha
or who reviles his disciple,
whether a wanderer or a householder:
you should know him as an outcast. (19)

134 “辱駡佛陀或佛陀的弟子,辱駡行乞者或在家人,應該知道這種人是無種姓者。

134. Who [ever] reviles the Buddha or a disciple of his, a wanderer or a householder, him one should know [ to be] an outcaste.

134. Yo buddhaṃ paribhāsati atha vā tassa sāvakaṃ
paribbājaṃ10 gahaṭṭhaṃ vā, taṃ jaññā . . . || Sn_I,7.19 ||

135. “One not actually an arahant
who claims to be an arahant,
a thief in this world along with Brahmā:
this indeed is the lowest outcast.
I have explained to you
these outcasts that are spoken of. (20)

135 “沒有成為阿羅漢,卻自稱是阿羅漢,他是梵界中的竊賊,最卑鄙的無種姓者。我講給你聽的這些人都是所謂的無種姓者。

135. Who [ever] indeed [white] not being arahat professes to be an arahat, a thief in the world including Brahma, he indeed is the lowest of the outcastes. These indeed are called outcastes whom i have declared to you.

135. Yo ve anarahā11 santo arahaṃ paṭijānati12
coro sabrahmake loke, esa13 kho vasalādhamo.14
Ete kho vasalā vuttā, mayā vo ye pakāsitā.15 || Sn_I,7.20 ||

136. “One is not an outcast by birth,
nor by birth is one a brahmin.By action one becomes an outcast,
by action one becomes a brahmin. (21)

136 “不是由於出身,成為無種姓者,不是由於出身,成為婆羅門,而是由於業,成為無種姓者;
由於業,成為婆羅門。

136. Not by birth does one become an outcaste, not by birth does one become a brahman. By [one's] action one becomes an outcaste, by [ones's] action one becomes a brahman.

136. Na jaccā vasalo hoti, na jaccā hoti brāhmaṇo,
kammanā16 vasalo hoti, kammanā16 hoti brāhmaṇo. || Sn_I,7.21 ||

137. “Understand that in this way, too,
according to this example of mine,
the caṇḍāla son, Sopāka,
famed [under the name] Mātaṅga. (22) [24]

137 “我舉個例子,你門就知道了。舉世聞名的摩登是旃陀羅的兒子,是賤民。

137. Know it by this also, as i give this example; there was low-caste Candala, well known as Matanga.

137. Tad aminā pi17 jānātha, yathā me 'daṃ18 nidassanaṃ:
caṇḍālaputto sopāko Mātaṅgo iti vissuto, || Sn_I,7.22 ||

138. “Mātaṅga attained supreme fame,
which is so very hard to obtain;
many khattiyas and brahmins came
to perform service for him. (23)

138 “摩登格獲得了難以獲得的至高榮譽,許多刹帝利和婆羅門都去侍奉他。

138. 24. That Matanga gained the highest fame, which is very hard to obtain. Many khttiyas [and] brahmans came to serve him.

138. so yasaṃ1 paramaṃ patto2 Mātaṅgo yaṃ sudullabhaṃ,
āgañchuṃ3 tass'; upaṭṭhānaṃ4 khattiyā brāhmaṇā bahū. || Sn_I,7.23 ||

139. “He ascended the deva road,
the dustless great path;
having expunged sensual lust,
he passed on to the brahma world.
His social class did not prevent him
from rebirth in the brahma world. (24)

139 “他己登上神車,進入聖潔的大道,摒棄愛欲和貪求,走向梵界,出身並不阻礙他在梵界獲得
再生。

139. He set out on the unpolluted great way which leads to the devas,[and] having discarded passion and sensual pleasure, he reached the world of Brahma. Birth did not keep him from being born in the world of Brahma.

139. So devayānam āruyha,5 virajaṃ so mahāpathaṃ,
[F._25] kāmarāgaṃ6 virājetvā brahmalokūpago ahu, --
na naṃ jāti nivāresi brahmalokūpapattiyā. || Sn_I,7.24 ||

140. “Those born into a family of reciters—
brahmins who specialize in the sacred hymns（89)—
are often seen involved
in actions that are bad. (25)

140 “而有些婆羅門出生在書香門第,熟悉經典,但他們經常作惡,被人發現。

140. [Although] brahmans are born into the family of scholars [and] have the vedas as their kinsmen, [ nevertheless] they too are again and again discovered in the midst of evil deeds.

140. Ajjhāyakakule7 jātā brāhmaṇā mantabandhavā,8
te ca pāpesu kammesu abhiṇham upadissare, || Sn_I,7.25 ||

141. “They are reprehensible in this present life
and have a bad destination in a future life;
their social class does not prevent them
from a bad destination or reproach. (26)

141 “在這世,他們受人鄙視;在下世,他們墜入地獄。出身並不阻礙他們墜入地獄或受人鄙視。

141. [They are] blameworthy in [this] world of phenomena , and a bad transition [is destined] in future state.Birth does not keep them from a bad transition or from blame.

141. diṭṭhe va dhamme gārayhā,9 samparāye10 ca duggati --,11
na ne12 jāti nivāreti duggaccā13 garahāya vā || Sn_I,7.26 ||

142. “One is not an outcast by birth,
nor by birth is one a brahmin.
By action one becomes an outcast,
by action one becomes a brahmin.” (27)

142 “不是由於出身,成為無種姓者;不是由於出身,成為婆羅門;而是由於業,成為無種姓者;
由於業,成為婆羅門。”聽了這些話,拜火者婆羅豆婆遮波羅門對世尊說:“妙極了,喬答摩! 妙
極了,喬答摩!正象一個人,喬達摩啊!扶正摔倒的東西,揭示隱蔽的東西,給迷路者指路,在黑
暗中舉著油燈,讓那些有眼者能看到達東西,世尊喬答摩以各種方式說法。我要皈依世尊喬答摩,
皈依法,皈依比丘僧團。請世尊喬達摩接受我為優婆塞。從今以後,我將終生尋求庇護。”

142. Not by birth does one become an outcaste, not by birth does one becomes a brahman. By [one's] action one becomes an outcaste, by [one's] action becomes a brahman When this was said, the brahman Aggikabharadvaja said this to the Blessed One: ' Wonderful, venerable Gotama, wonderful, venerable Gotama. Just as, venerable Gotama, one might set upright what has been overturned, or uncover that which has been covered, or point out the way to one who had gone astray, or bring and oil-lamp into the darkness, so that those with eyes might see shapes, in the same way the doctrine has been declared by the venerable Gotama in manifold ways. I go to the venerable Gotama as a refuge, and to the Doctrine, and to the Order of bhikkhus. May the venerable Gotama accept me as a lay-follower, who has taken refuge from this day forthas long as life lasts.

142. Na jaccā vasalo hoti, na jaccā hoti brāhmaṇo,
kammanā14 vasalo hoti, kammanā14 hoti brāhmaṇo" ti. || Sn_I,7.27 ||

143. This is what should be done by one skilled in
the good,
having made the breakthrough to that peaceful state:
he should be able, upright, and very upright,
amenable to advice and gentle, without arrogance. (1)

143 深明事義、達到寂靜境界的人,應該有能力,誠懇,正直,說話和氣,態度和藹,不傲慢。

143. This is what is to be done by one who is skilful in respect of the good, having attained the peaceful state. He should be capable, straight, and very upright, easy to speak to gentle and not proud.

143. Karaṇīyam atthakusalena
yan taṃ2 santaṃ padaṃ abhisamecca:3
sakko ujū4 ca sūjū5 ca
suvaco c'; assa mudu6 anatimānī,7 || Sn_I,8.1 ||

144. [He should be] content and easily supported,
of few duties and a frugal way of living;
of peaceful faculties and judicious,
courteous, without greed when among families. (2)

144 知足,容易供養,少管事,儉樸,感官平靜,聰明,謙虛,不執著家庭。

144. contented and easy to support, having few duties and of a frugal way of life, with his sense-facullties calmed, zealous, not impudent, [and] not greedy [ when begging] among families.

144. santussako ca subharo ca
appakicco ca sallahukavutti
santindriyo ca nipako8 ca
appagabbho kulesu9 ananugiddho, || Sn_I,8.2 ||

145. He should not do anything, however slight,
because of which other wise people might criticize
him.
May all beings be happy and secure;
may they be inwardly happy! (3)

145 不應該做任何卑賤的事,免遭其他智者譴責。讓一切眾生幸福安全!讓他們快樂!

145. And he should not do any mean thing, on account of which other wise men would critisize him. Let all creatures indeed be happy [and] secure; let them be happy-minded.

145. na ca khuddaṃ10 samācare kiñci,
yena viññū pare upavadeyyuṃ.
Sukhino vā11 khemino hontu
sabbe sattā bhavantu sukhitattā: || Sn_I,8.3 ||

146. Whatever living beings there are
whether frail or firm, without omission,
those that are long or those that are large,
middling, short, fine, or gross; (4) [26]

146 凡有生命者,或強或弱,或長或短,或大或小,或粗或細,

146. Whatever living creatures there are, moving or still without exceptionn, whichever are long or large, or middle-sized or short, small or great

146. ye keci pāṇabhūt'12 atthi13
tasā14 vā thāvarā vā anavasesā15
dīghā vā ye16 mahantā vā17
majjhimā18 rassakā aṇukathūlā.19 || Sn_I,8.4 ||

147. whether they are seen or unseen,
whether they dwell far or near,
whether they have come to be or will come to be,
may all beings be inwardly happy! (5)

147 或可見或不可見,或近或遠,或生下或有待生下,讓一切眾生都快樂!

147. whichever are seen or unseen, whichever live far or near, whether they already exist or are going to be, let all creaturesbe happy-minded.

147. diṭṭhā vā ye vā1 addiṭṭhā,2
ye ca3 dūre vasanti avidūre,
bhūtā vā sambhavesī4 vā, --
sabbe sattā5 bhavantu sukhitattā. || Sn_I,8.5 ||

148. No one should deceive another,
nor despise anyone anywhere.
Because of anger and thoughts of aversion
no one should wish suffering for another. (6)

148 不要欺騙他人,不要蔑視任何地方的任何人,不要出於忿怒和仇恨而互相製造痛苦。

148. One man should not humiliate another; one should not despice anyone anywhere. One should not which another misery because of anger or form the notion of repugnance

148. Na paro paraṃ nikubbetha,
nātimaññetha katthacinaṃ6 kañci,7
vyārosanā8 paṭighasaññā
nāññamaññassa dukkham iccheyya. || Sn_I,8.6 ||

149. Just as a mother would protect her son,
her only son, with her own life,
so one should develop toward all beings
a state of mind without boundaries. (7)

148 不要欺騙他人,不要蔑視任何地方的任何人,不要出於忿怒和仇恨而互相製造痛苦。

149. Just as a mother would protectt with her life her own son, her only son, so one should cultivate an unbounded mind towards all beings.

149. Mātā yathā niyaṃ puttaṃ9
āyusā ekaputtam anurakkhe,
evam pi sabbabhūtesu
mānasam bhāvaye aparimāṇaṃ. || Sn_I,8.7 ||

150. And toward the whole world
one should develop loving-kindness,
a state of mind without boundaries—
above, below, and across—
unconfined, without enmity, without adversaries. (8)

150 對整個世界施以無限的仁慈心,無論在高處,低處或地平處,不受阻撓,不懷仇恨,不抱敵意。

150. and loving-kindness towards all the world. One should cultivate and unbounded mind, above and below and across, without obstruction, without enmity, without rivalry.

150. Mettañ ca sabbalokasmiṃ10
mānasam bhāvaye aparimāṇaṃ
uddhaṃ daho ca tiriyañ ca
asambādhaṃ averaṃ9 asapattaṃ. || Sn_I,8.8 ||

151. Whether standing, walking, sitting,
or lying down, as long as one is not drowsy,
one should resolve on this mindfulness:
they call this a divine dwelling here. (9)

151 無論站著、走著、坐著、躺著，毫不糊塗，恪守這一思想，人們說這是人世的梵界生活。

151. Standing,o going, or seated, or lying down, as long as one is free from drowsiness,one should practise their mindfulness. This, they say, is the holy state here.

151. Tiṭṭhaṃ caraṃ nisinno vā¹¹
sayāno vā¹² yāvat'; assa vigatamiddho,
etaṃ satiṃ¹³ adhiṭṭheyya,

152. Not taking up any views,
possessing good behavior, endowed with vision,
having removed greed for sensual pleasures,
one never again comes back to the bed of a womb.
(10) [27]

152 不接受謬論，有德，有見識，不貪戀愛欲，那就肯定不會再投胎。

152. Not subscribing to wrong views, virtuous, endowed with insight,having overome greed for sensual pleasures, a creature assuredly does not come to lie again in a womb.

152. Diṭṭhiñ ca anupagamma
sīlavā dassanena sampanno
kāmesu vineyya¹⁴ gedhaṃ,
na hi jātu gabbhaseyyaṃ punar etī ti || Sn_I,8.10 ||
Mettasuttaṃ niṭṭhitaṃ.

9 Hemavata (Hemavata Sutta)
153. “Today is the fifteenth, the uposatha,”
(said the yakkha Sātāgira);
“a celestial night has arrived.
Come, let us see Gotama,
the teacher of perfect name.” (1)

153 “今天是十五齋戒日”樂山夜叉說，“神聖的夜晚降臨，讓我們去見大名鼎鼎的老師喬達摩
吧！”

153. <27> 'Today is the 15th,a fast-day', said the yakkha Sātāgira. 'It is a lovely night. Come one, let us see Gotama, the teacher [who is] perfectly named.'

[page 027]
Uragavagga 27
9. Hemavatasutta.¹
153. "Ajja pannaraso uposatho,
iti Sātāgiro yakkho
divyā ratti² upaṭṭhitā,
anomanāmaṃ satthāraṃ handa passāma Gotamaṃ". || Sn_I,9.1 ||

154. “Is the mind of the impartial one,”
(said the yakkha Hemavata),
“well disposed toward all beings?
Has he mastered his intentions
toward the desirable and undesirable?” (2)

154 “此人是否對於一切眾生，善於控制自己的思想？”雪山夜叉說，“是否不管符合不符合意願，都能控制自己的思想？”

154. 'Is the mind of such a one well-dispoesed towards all beings?', asked the yakkha Hemavata. 'Are his thoughts under control in respect of what is desirable and undesirable?'

154. "Kacci³ mano supaṇihito
iti Hemavato yakkho
sabbabhūtesu⁴ tādino,
kacci iṭṭhe aniṭṭhe ca saṃkapp'; assa vasīkatā".⁵ || Sn_I,9.2 ||

155. “The mind of the impartial one,”
(said the yakkha Sātāgira),
“is well disposed toward all beings.
He has mastered his intentions
toward the desirable and undesirable.” (3)

155 “此人對於一切眾生，善於控制自己的思想。”樂山夜叉說，“不管符合不符合意願，都能控
制自己的思想。”

155. 'The mind of such a one well-dispoesed towards all beings', said the yakkha Sātāgira. ''and also his thoughts are under control in respect of what is desirable and undesirable.'

155. "Mano c'; assa supaṇihito
iti Sātāgiro yakkho
sabbabhūtesu⁴ tādino,
atho iṭṭhe aniṭṭhe ca saṃkapp'; assa vasījatā",⁵ || Sn_I,9.3 ||

156. “Does he avoid taking what has not been given?”
(said the yakkha Hemavata).
“Is he self-controlled in regard to living beings?
Does he keep far from heedlessness?
Is he not devoid of jhāna?” (4)

156 “他是否不拿沒給他的東西？”雪山夜叉說，“是否克制自己，善待眾生？是否不懈怠？是否
不放棄修禪？”

156. 'Does he not take what has not been given?', asked the yakkha Hemavata. 'Is he fully restrained towards living creatures? Is he far [remioved] from negligence? Does he not neglect meditation?'

[F._28] 156. "Kacci adinnaṃ nādiyati,
iti Hemavato yakkho
kacci pāṇesu saññato,⁶
kacci ārā⁷ pamādamhā, kacci jhānaṃ na riñcati". || Sn_I,9.4 ||

157. “He does not take what has not been given,”
(said the yakkha Sātāgira),
“and is self-controlled in regard to living beings.
He also keeps far from heedlessness.
The Buddha is not devoid of jhāna.” (5)

157 “他不拿沒給他的東西，”樂山夜叉說，“克制自己，善待眾生，不懈怠，不放棄修禪。”

157. 'He does not take what has not been given', said the yakkha Sātāgira, 'and he is fully restrained towards living creatures, and he is far [remioved] from negligence. The Buddha does not neglect meditation.'

157. "Na so adinnaṃ⁸ ādiyati,
iti Sātāgiro yakkho
atho pāṇesu saññato,⁶
atho ārā⁷ pamādamhā, Buddho jhānaṃ na riñcati". || Sn_I,9.5 ||

158. “Does he avoid speaking falsely?”
(said the yakkha Hemavata). [28]
“Is his way of speaking not rough?
Does he not say anything destructive?
Does he not speak idle chatter?” (6)

158 “他是否不說謊？”雪山夜叉說，“是否不尖刻？是否不譭謗？是否不胡扯？”

158. 'Does he not speak falsely?', asked the yakkha Hemavata. <28> 'Is he not of rough speech¹?

158. "Kacci musā na bhaṇati,|
iti Hemavato yakkho
[page 028]
28 Uragavagga
Kacci na khīṇavyappatho,¹
Kacci vebhūtiyan² nāha,³ kacci samphaṃ⁴ na bhāsati". || Sn_I,9.6 ||

159. “He does not speak falsely,”
(said the yakkha Sātāgira),
“and his way of speaking is not rough.
He does not say what is destructive.
With reflection, he speaks what is meaningful.” (7)

159 “他不說謊，”樂山夜叉說，“不尖刻，不譭謗，不胡扯。”

159. 'He does not speak falsely, nor is he of rough speech',² said the yakkha Sātāgira. 'Nor does he utter untruths. [Being] a thinker, he talks sense.'

159. "Musā ca so na bhaṇati,
iti Sātāgiro yakkho
atho na khīṇavyappatho,¹
atho vebhūtiyan⁵ nāha,³ mantā atthaṃ so6 bhāsati". || Sn_I,9.7 ||

160. “Does he have no lust for sensual pleasures?”
(said the yakkha Hemavata).
“Is his mind unsullied?
Has he overcome delusion?
Does he have the vision of phenomena?” (8)

160 “他是否不染愛欲？”雪山夜叉說，“是否心地純潔？是否克服癡迷？是否洞悉諸法？”

160. 'Is he not attracted to sensual pleasures?' asked the yakkha Hemavata. 'Is his mind undisturbed? Has he gone beyond delusion? Has he vision in respect of mental phenomena?'

160. "Kacci na rajjati kāmesu,
iti Hemavato yakkho
kacci cittaṃ anāvilaṃ,
kacci mohaṃ atikkanto, kacci dhammesu cakkhumā". || Sn_I,9.8 ||

161. “He has no lust for sensual pleasures,”
(said the yakkha Sātāgira),
“and his mind is unsullied.
He has overcome all delusion;
the Buddha has the vision of phenomena.” (9)

161 “他不染愛欲，”樂山夜叉說，“心地純潔，克服癡迷，洞悉諸法。”

161. 'He is not attracted to sensual pleasures' said the yakkha Sātāgira. 'and his mind is undisturbed. He has gone beyond all delusion. The Buddha has vision in respect of mental phenomena.'

161. "Na so rajjati kāmesu,
iti Sātāgiro yakkho
atho cittaṃ anāvilaṃ,
sabbamohaṃ atikkanto. Buddho dhammesu cakkhumā". || Sn_I,9.9 ||

162. “Is he endowed with clear knowledge?”
(said the yakkha Hemavata).
“Is he also pure in conduct?
Have the influxes been destroyed by him?
Is there for him no renewed existence?” (10) [29]

162 “他有知識，”樂山夜叉說，“品行端正，摒棄煩惱，不會再生。

162. 'Is he endowed with knowledge?' asked the yakkha Hemavata. 'Is he of pure conduct? Are his āsavas destroyed? Will there be no renewed existence for him?'

162. "Kacci vijjāya sampanno,
iti Hemavato yakkho
kacci saṃsuddhacāraṇo,⁷
kacci 'ssa⁸ āsavā khīṇā, kacci n'; atthi punabbhavo". || Sn_I,9.10 ||

163. “He is endowed with clear knowledge,”
(said the yakkha Sātāgira).
“He is also pure in conduct.
All the influxes have been destroyed by him;
for him there is no renewed existence.” (11)
[Hemavata:]
163A.90 “The muni’s mind is accomplished
with respect to action and way of speech.
In accordance with the Dhamma you praise him,
one accomplished in clear knowledge and
conduct.”91 (11A)
[Sātāgira:]
163B. “The muni’s mind is accomplished
with respect to action and way of speech.
In accordance with the Dhamma you rejoice over
one accomplished in clear knowledge and
conduct. (11B)

163 “這位牟尼通過言行達到思想的完美，他充滿智慧和德行，你依法讚美他吧！

163. <29> 'He is indeed endowed with knowledge, and of pure conduct','said the yakkha Sātāgira, 'All his āsavas destroyed. There is no renewed existence for him.'

163A. 'The mind of the sage is endowed with action and speech. You rightly praise him as endowed with knowledge and [good] conduct.

163B. The mind of the sage is endowed with action and speech. You rightly rejoice him as endowed with knowledge and [good] conduct.

[page 029]
Uragavagga 29
[F._29] 163. "Vijjāya-m-eva sampanno,
iti Sātāgiro yakkho
atho saṃsuddhacāraṇo,¹
sabb'; assa āsavā khīṇā, n'; atthi tassa punabbhavo. || Sn_I,9.11 ||
163 A. ²Sampannaṃ munino cittaṃ kammanā³ vyappathena ca,
vijjācaraṇasampannaṃ dhammato naṃ pasaṃsasi. || Sn_I,9.11A ||
163 B. ²Sampannaṃ munino cittaṃ kammanā³ vyappathena ca,
vijjācaraṇasampannaṃ dhammato anumodasi. || Sn_I,9.11B ||

164. “The muni’s mind is accomplished
with respect to action and way of speech.
Come, let’s go see Gotama,
one accomplished in clear knowledge and
conduct.” (12)

164 “這位牟尼通過言行達到思想的完美，他充滿智慧和德行，讓我們去見喬答摩吧！

164. 163B. The mind of the sage is endowed with action and speech.Come on, let us see Gotama [who is] endowed with knowledge and [good] conduct.

164. Sampannaṃ munino cittaṃ kammanā³ vyappathena ca,
vijjācaraṇasampannaṃ handa passāma Gotamaṃ. || Sn_I,9.12 ||

[Hemavata:]
165. “Come, let’s go see Gotama,
the muni meditating in the woods,
with antelope calves, slender, a hero,92
eating little, greedless. (13)

165 “他的雙腿象羚羊，他瘦削，堅定，節食，沒有貪欲，在林中修禪。來吧！我們去見喬答摩。

165. Come, let us see Gotama, with legs like an antelope, thin, a hero,¹ eating little food, not covetous, the sage meditating in the wood.

165. Eṇijaṃghaṃ⁴ kisaṃ dhīraṃ⁵ appāhāraṃ alolupaṃ⁶
muniṃ vanasmiṃ⁷ jhāyantaṃ ehi passāma Gotamaṃ. || Sn_I,9.13 ||

166. “Having approached the nāga,
who is like a lion, wandering alone,
indifferent to sensual pleasures,
let’s ask about release from the snare of death.” (14)

166 “他象獨來獨往的獅子或大象，不尋求感官享樂。我們去詢問他關於擺脫死亡套索的問題。

166. Having gone up to the naga, [who is] like a lion, wandering alone, having no regard for sensual pleasures, let us ask [about] release from Death's snare.

166. Sīhaṃ v'; ekacaraṃ nāgaṃ⁸ kāmesu anapekhinaṃ9
upasaṃkamma pucchāma maccupāsā pamocanaṃ. || Sn_I,9.14 ||

[Sātāgira and Hemavata:]
167. “Let us ask Gotama,
the expounder, the instructor,
one gone beyond all phenomena,
the Buddha who has overcome enmity and
peril!” (15)

167 “他是宣講者，導師，精通諸法；他是擺脫了仇恨和恐懼的佛陀。我們請教喬達摩。”

167. Let us ask Gotama, the proclaimer, the preacher, [who has] gone to the fast shore of all phenomena, the Buddha, passed beyond hatred and fear.'

167. Akkhātāraṃ pavattāraṃ sabbadhammāna pāraguṃ
Buddhaṃ verabhayātītam mayaṃ pucchāma Gota-
maṃ", || Sn_I,9.15 ||

168. “In what has the world arisen?”
(said the yakkha Hemavata).
“In what does it form intimacy?
Having clung to what is the world
afflicted in regard to what?” (16) [30]

168 “世界產生於什麼？”雪山夜叉說，“世界與什麼親近？世界執著什麼？世界受苦於什麼？”

168. 'In what has the world arisen?' asked the yakkha Hemavata. 'In what does it make acquaintance? From the grasping of what [does] the world [exist]? In what respect is the world afflicted?'

168. "Kismiṃ¹⁰ loko samuppanno,
iti Hemavato yakkho
kismiṃ¹⁰ kubbati santhavaṃ,
kissa¹⁰ loko upādāya kismiṃ¹⁰ loko vihaññati". || Sn_I,9.16 ||

169. “In six the world has arisen,
(Hemavata,” said the Blessed One).
“In six it forms intimacy;
having clung to six, the world
is afflicted in regard to six.” (17)

169 “世界產生於六（指‘眼耳鼻舌身心’六種感官），雪山夜叉啊！”世尊說，“世界與六親近，世界執著六，世界受苦於六。”

169. 'In six the world arisen, Hemavata' said the Blessed One. 'In six it make acquaintance. From the grasping of six indeed [it exists]. In respect of six the world afflicted.'

[page 030]
30 Uragavagga
169. "Chassu¹ loko samuppanno,
Hemavatā ti Bhagavā
chassu kubbati santhavaṃ,
[F._30] channam eva upādāya chassu loko vihaññati". || Sn_I,9.17 ||

170. “What is that clinging
in which the world is afflicted?
When asked about the outlet, tell:
how is one released from suffering?” (18)

170 “何謂執著，由此世界受苦？我們詢問出路，請說說怎樣才能擺脫痛苦？”

170. 'What is that grasping in which the world is afflicted? Being asked about deliverance, tell how one is released from misery.'

170. "Kataman taṃ upādānaṃ,² yattha loko vihaññati,
niyyānaṃ pucchito brūhi: kathaṃ dukkhā pamuccati". || Sn_I,9.18 ||

171. “Five strands of sensual pleasure
with mind as sixth are declared in the world:
having expunged desire for these,
one is thereby released from suffering. (19)

171 “據說世上有五種感官快樂，心是第六種；摒棄這六種感官快樂，就能擺脫痛苦。”

171. 'Five strands of sensual pleasures are taught in the world, with mind as sixth. Having discarded desire for these, one is in this way released from misery.

171. "Pañca kāmagunā loke manochaṭṭhā paveditā,
ettha chandaṃ virājetvā evaṃ dukkhā pamuccati. || Sn_I,9.19 ||

172. “This outlet from the world
has been expounded to you just as it is.
This is what I declare to you:
one is thereby released from suffering.” (20)

172 “我己如實告訴你們這個世界的出路，我告訴你們，只有這樣才能擺脫痛苦。”

172. This deliverance of the world has been proclaimed to you as it really is. This I proclaim to you. In this way one is released from misery.'

172. Etaṃ lokassa niyyānaṃ akkhātaṃ vo³ yathātathaṃ,
etam vo³ aham akkhāmi: evaṃ dukkhā pamuccati". || Sn_I,9.20 ||

173. “Who here crosses the flood?
Who here crosses the sea?
Who does not sink in the deep,
which is without foothold, without support?” (21)

173 “誰能越過水流？”雪山夜叉說，“誰能越過海洋？誰能在下不著地，上無依附的深水中不沉沒？”

173. 'Who crosses the flood here? Who crosses the ocean here? Who does not sink into the deep, which has no standing point and no support?'

173. "Ko sū⁴ 'dha taratī⁵ oghaṃ, ko 'dha⁶ tarati aṇṇavaṃ,
{appatiṭṭhe} anālambe ko gambhīre na sīdati". || Sn_I,9.21 ||

174. “One always accomplished in good behavior,
endowed with wisdom, well concentrated,
inwardly reflective, mindful,
crosses the flood so hard to cross. (22)

174 “有德行，有智慧，鎮定自若，思想深邃，有見識，這樣的人經常越過難以越過的水流。

174. 'The one always endowed with virtuous conduct, having wisdom, well-concentrated, thinking inwardly, possessing mindfulness, crosses the flood which is hard to cross.

174. "Sabbadā sīlasampanno paññavā⁷ susamāhito
ajjhattacintī⁸ satimā oghaṃ tarati duttaraṃ. || Sn_I,9.22 ||

175. “One who has abstained from sensual perception,
who has overcome all fetters,
who has utterly destroyed delight and existence—
he does not sink in the deep.” (23)

175 “摒棄欲念，擺脫一切束縛，滅寂歡喜，這樣的人不會在深水中沉沒。”

175. Abstaining from the perception of sensual pleasures, passed beyond the fetters, bereft of existence and pleasure, he does not sink into the deep.

175. Virato kāmasaññya⁹ sabbasaṃyojanātigo¹⁰
nandībhavaparikkhīṇo,¹¹ so gambhīre na sīdati". || Sn_I,9.23 ||

176. “Behold him of deep wisdom,
the one who sees the subtle meaning,
owning nothing, unattached
to sensual pleasures and existence.
Behold him, everywhere released,
the great rishi treading the divine path. (24)

176 “你看，這位大仙具有深邃的智慧，洞幽察微，不染愛欲，一無所有，擺脫了一切束縛，行走在神聖的道路上。

176. See him, [the one] of deep wisdom, seeing the subtle goal, having nothing, not attached to sensual pleasures and existence, completely released in every respect, the great seer going on the devine path.

176. "Gambhīrapaññaṃ nipuṇatthadassiṃ¹²
akiñcanaṃ kāmabhave asattaṃ¹²
[F._31] taṃ passatha sabbadhi vippamuttaṃ¹³
dibbe pathe kamamānaṃ mahesiṃ.¹²|| Sn_I,9.24 ||

177. “Behold him of perfect name,
the one who sees the subtle meaning,
the giver of wisdom, unattached
to the lair of sensual pleasures, [31]
all-knowing, very wise,
the great rishi treading the noble path. (25)

177 “你看，這位大名鼎鼎的大仙洞幽察微，提供智慧，不染愛欲，無所不曉，聰明睿智，行走在高尚的道路上。

177. See him, [the one who is] perfectly named, seeing the subtle goal, imparting wisdom, not attached to clinging to sensual pleasures, <31> knowing all, very intelligent, the great seer, going on the noble path.'

177. Anomanāmaṃ nipuṇatthadassiṃ¹²
paññādadaṃ kāmālaye asattaṃ¹²
Uragaragga 31
taṃ passatha sabbaviduṃ¹ sumedhaṃ
ariye pathe kamamānaṃ mahesiṃ.² || Sn_I,9.25 ||

178. “Today indeed we have had a good sight,
a good morning, a good arising,
since we have seen the Enlightened One,
one without influxes who has crossed the flood. (26)

178 “今天，我們確實看到了美麗的光芒升起，看到了這位摒棄煩惱，越過水流的正等覺。

178. ‘Truly it was well seen by us today. It has dawned well, arisen well, in that we have seen the fully-awakened one, the floor-crosser, without āsavas.

178. Suddiṭṭhaṃ³ vata⁴ no ajja suppabhātaṃ suhuṭṭhitaṃ,
yaṃ⁵ addasāma Sambuddhaṃ oghatiṇṇam⁶ anāsavaṃ. || Sn_I,9.26 ||

179. “These thousand yakkhas
possessing psychic potency and fame
all go to you for refuge:
you are our unsurpassed teacher. (27)

179 “這一千個具有神力，享有聲譽的夜叉全都皈依你，你是我們至高無上的老師。

179. These ten hundred yakkhas, with supernormal powers, famous, all go to you as a refuge. You are our incomparable teacher.

179. Ime dasasatā yakkhā iddhimanto yasassino
sabbe taṃ saraṇaṃ yanti, tvan no satthā anuttaro. || Sn_I,9.27 ||

180. “We will wander from village to village,
from mountain to mountain,
paying homage to the Enlightened One
and to the excellence of the Dhamma.” (28)

180 “我們將從這村到那村，從這山到那山，四處遊蕩，向正等覺和法中之妙法頂禮致敬。”

180. We shall wander from village to village, from mountain to mountain, revering the fully-awakened one and the essential rightness of the doctrine.'

180. Te mayaṃ vicarissāma gāmā gāmaṃ nagā nagaṃ
namassamānā Sambuddhaṃ dhammassa ca sudhammatan" ti || Sn_I,9.28 ||

10 Āḷavaka (Āḷavaka Sutta)

Thus have I heard. On one occasion the Blessed One was dwell-
ing at Āḷavī, in the abode of the yakkha Āḷavaka. Then the

yakkha Āḷavaka approached the Blessed One and said to him:
“Get out, ascetic!”
“All right, friend,” the Blessed One said, and he went out.
“Come in, ascetic.” – “All right, friend,” the Blessed One said,
and he went in. A second time . . . A third time the yakkha
Āḷavaka said to the Blessed One: “Get out, ascetic!” – “All
right, friend,” the Blessed One said, and he went out. “Come
in, ascetic.” – “All right, friend,” the Blessed One said, and he
went in.
A fourth time the yakkha Āḷavaka said to the Blessed One:
“Get out, ascetic.”
“I won’t [32] go out, friend. Do whatever you must do.”
“I’ll ask you a question, ascetic. If you won’t answer me, I’ll
drive you insane or split your heart or grab you by the feet and
hurl you across the Ganges.”
“I do not see anyone in this world, friend, with its devas,
Māra, and Brahmā, in this population with its ascetics and
brahmins, its devas and humans, who could drive me insane
or split my heart or grab me by the feet and hurl me across
the Ganges. But ask whatever you want, friend.” The yakkha
Āḷavaka then addressed the Blessed One in verse:

181. “What here is a person’s best treasure?
What well practiced brings happiness?
What is really the sweetest of tastes?
How lives the one whose life they say is best?” (1)

第十章 林主夜叉經
如是我聞,從前,世尊曾經住在森林裏林主夜叉的地域裏。一天,林主夜叉走到世尊那裏,對
世尊說道:“出來,沙門!”“遵命,朋友!”世尊走了出來。“進去,沙門!”“遵命,朋友!”
世尊走了進去。第二次,林主夜叉又對世尊說道:“出來,沙門!”“遵命,朋友!”世尊走了出
來。“進去,沙門!”“遵命,朋友!”世尊走了進去。第三次,林主夜叉仍對世尊說道:“出來,
沙門!”“遵命,朋友!”世尊走了出來。“進去,沙門!”“遵命,朋友!”世尊走了進去。第
四次,林主夜叉還是對世尊說道:“出來,沙門!”“朋友,我不出來了。你想幹什麼就幹吧!”
“沙門啊!我要問你一個問題,如果你回答不了,我將搗毀你的思想,撕碎你的心,提出你的雙腳,
把你扔到恒河對岸去。”“朋友啊!在這神界、魔界和梵界,在這婆羅門、沙門、神和人中間,我
還沒遇見誰能搗毀我的思想,撕碎我的人,提起我的雙腳,把我扔到恒河對岸,朋友啊!你想問什
麼就問吧!?於是,林主夜叉用偈頌對世尊說道:
181 “在這世上，什麼是人的最寶貴的財富？遵行什麼，帶來幸福？什麼味兒最美？什麼是人們稱
說的最好的生活？”

I.I0. Ālavaka

Thus have I heard. Once the Blessed One was staying at Ālavī, in the haunt of the yakkha Ālavaka. Then the yakkha Ālavaka went up to the Blessed One and said to him: 'Go out, ascetic'. 'Yes, sir', said the Blessed One, and went out. 'Go in, ascetic', [said the yakkha]. 'Yes, sir', said the Blessed One, and went in. A second time the yakkha Ālavaka said this to the Blessed One, 'Go out, ascetic'. 'Yes, sir', said the Blessed One, and went out. 'Go in, ascetic'. 'Yes, sir', said the Blessed One, and went in. A third time the yakkha Ālavaka said this to the Blessed One, 'Go out, ascetic'. 'Yes, sir', said the Blessed One, and went out. 'Go in, ascetic'. 'Yes, sir', said the Blessed One, and went in. A fourth time the yakkha Ālavaka said this to the Blessed One, 'Go out, ascetic'. ' <32> 'Then I shall not go out, sir; do whatever you must.' I shall ask you a question, ascetic. If you do not answer me, I shall either strike down your mind or split your heart, or seize you by the feet and throw you over the Ganges. 'I do not see anyone,sir, in this world, including the devas, Māra and Brahmā, among beings including ascetics and brahmans, devaas and men, who could strike down my mind, or split my heart, or seize me by the feet and throw me over the Ganges. Nevertheless, ask what do you wish.' Then the yakkha Ālavaka addressed the Blessed One with a verse.

181. 'What in this world is the best wealth for a man? What when well practised brings happiness? What indeed is the sweetest of flavours? Living in what way do they say one's life the best?'

[page 032]
10. Āḷavakasutta7.
Evam me sutaṃ:
Ekaṃ samayaṃ Bhagavā Āḷaviyaṃ viharati Āḷavakassa
yakkhassa bhavane. Atha kho Āḷavako yakkho yena
Bhagavā ten'; upasaṃkami, upasaṃkamitvā Bhagavantaṃ
etad avoca: "nikkhama samaṇā" ti, -- "sādh'; āvuso" ti
Bhagavā nikkhami, -- "pavisa samaṇā" [F.32] ti, -- "sādh'
āvuso" ti Bhagavā pāvisi.8 Dutiyam pi kho Āḷavako
yakkho Bhagavantaṃ etad avoca: "nikkhama samaṇā"
ti, -- "sādh'; āvuso" ti Bhagavā nikkhami, -- "pavisa
samaṇā" ti, -- "sādh'; āvuso" ti Bhagavā pāvisi. Tatiyam
pi kho Āḷavako yakkho Bhagavantaṃ etad avoca: "nik-
khama samaṇā" ti, -- "sādh'; āvuso" ti Bhagavā nik-
khami, -- "pavisa samaṇā" ti, -- "sādh'; āvuso" ti Bhagavā
pāvisi. Catuttham pi kho Āḷavako yakkho Bhagavantaṃ
etad avoca: "nikkhama samaṇā" ti. "Na khv-āhan
32 Uragavagga
taṃ1 āvuso nikkhamissāmi, yan te karaṇīyaṃ, taṃ karohī"
ti. "Pañhan taṃ samaṇa pucchissāmi, sace me na vyā-
karissasi, cittaṃ vā te khipissāmi hadayaṃ vā te phāles-
sāmi2 pādesu vā gahetvā pāra-Gaṅgāya khipissāmī" ti.
"Na khv-āhan taṃ āvuso passāmi sadevake loke samārake
sabrahmake sassamaṇabrāhmaṇiyā3 pajāya sadevamanus-
sāya, yo me cittaṃ vā khipeyya hadayaṃ vā phāḷeyya2
pādesu vā gahetvā pāra-Gaṅgāya khipeyya, api ca tvaṃ
āvuso puccha yad ākaṃkhasī" ti. Atha kho Āḷavako
yakkho Bhagavantaṃ gāthāya ajjhabhāsi:
181. "Kiṃ sū 'dha vittaṃ purisassa seṭṭhaṃ,
kiṃ su⁴ suciṇṇaṃ⁵ sukham āvahāti,⁶
kiṃ su⁴ have sādutaraṃ⁷ rasānaṃ,
kathaṃjīvim jīvitam⁸ āhu seṭṭhaṃ". || Sn_I,10.1 ||

[The Blessed One:]
182. “Faith is here a person’s best treasure;
the Dhamma well practiced brings happiness;
truth is really the sweetest of tastes;
living by wisdom, they say, one’s life is best.” (2)

182 “在這世上，信仰是人的最寶貴的財富；遵行正法，帶來幸福；真理的味兒最美；智慧的生活
是人們稱說的最好的生活。”

182. 'Faith is the best wealth for a man in this world. Righteousness when well practised brings happiness. Truth is the sweetest of flavours. They say the life of one living by wisdom is best.'

182. "Saddh'; īdha⁹ vittaṃ purisassa seṭṭhaṃ,
dhammo suciṇṇo sukham āvahāti,⁶
saccaṃ have sādutaraṃ⁷ rasānaṃ,
paññājīviṃ jīvitam⁸ āhu seṭṭhaṃ". || Sn_I,10.2 ||

[Āḷavaka:]
183. “How does one cross the flood?
How does one cross the sea?
How does one overcome suffering?
How is one fully purified?” (3) [33]

183 “怎樣渡過水流？怎樣渡過海洋？怎樣克服痛苦？怎樣獲得純潔？”

183. 'How does one cross the flood? How does one cross the ocean? How does one go beyond misery? How is one purified?'

183. "Kathaṃ su taratī¹⁰ oghaṃ, kathaṃ su tarati aṇṇavaṃ,
kathaṃ su dukkhaṃ¹¹ acceti, kathaṃ su parisujjhati". || Sn_I,10.3 ||

[The Blessed One:]
184. “By faith one crosses the flood,
by heedfulness one crosses the sea.
By energy one overcomes suffering;
by wisdom one is fully purified.” (4)

184 “憑信仰渡過水流，憑勤勉渡過海洋，憑勇力克服痛苦，憑智慧獲得純潔。”

184. <33> 'By faith one crosses the flood, by vilgilance the ocean. By energy one goes beyond misery. By wisdom one is purified.'

[page 033]
Uragavagga 33
[F._33] 184. "Saddhāya taratī¹ oghaṃ, appamādena aṇṇavaṃ,
viriyena dukkhaṃ² acceti, paññāya parisujjhati". || Sn_I,10.4 ||

[Āḷavaka:]
185. “How does one gain wisdom?
How does one find wealth?
How does one achieve acclaim?
How does one bind friends?
When passing from this world to the next,
how does one not sorrow?” (5)

185 “怎樣獲得智慧？怎樣獲得財富？怎樣獲得聲譽？怎樣獲得朋友？從這世到那世。怎樣臨終不
悲傷？”

185. 'How does one obtain wisdom? How does one find wealth? How does one obtain fame? How does one bind friends [to oneself]? Having passed away from this world to the next world, how does one not grieve?'

185. "Kathaṃ su labhate paññaṃ, kathaṃ su vindate dhanaṃ,
kathaṃ su kittiṃ³ pappoti, kathaṃ mittāni ganthati,⁴
asmā lokā paraṃ lokaṃ kathaṃ pecca⁵ na socati". || Sn_I,10.5 ||

[The Blessed One:]
186. “Placing faith in the Dhamma of the arahants
for the attainment of nibbāna,
one gains wisdom from a desire to learn
if one is heedful and astute. (6)

186 “樂於聆聽和信仰達到涅磐的阿羅漢法，勤勉努力，有見識，這樣的人能獲得智慧。

186. 'Having faith in the doctrine of the arahats for the gaining of quenching, one obtains wisdom by willingness to hear, never being negligent, clever.

186. "Saddahāno arahataṃ dhammaṃ nibbānapattiyā
sussūsā⁶ labbate paññaṃ appamatto vicakkhaṇo, || Sn_I,10.6 ||

187. “Doing what is proper, dutiful,
one with initiative finds wealth.
By truthfulness one wins acclaim;
by giving, one binds friends.93 (7)

187 “行為正當，有耐心，有活力的人獲得財富，憑真理獲得聲譽，憑施捨獲得朋友。

187. Doing what is fitting, baring the yoke, exerting oneself one finds wealth. By truth one gains fame. Being generous binds friends [to oneself].

187. patirūpakārī⁷ dhuravā⁸ uṭṭhātā vindate dhanaṃ,
saccena kittiṃ³ pappoti, dadaṃ mittāni ganthati.⁴ || Sn_I,10.7 ||

188. “The faithful seeker of the household life
who possesses these four qualities—
truth, dhamma, steadfastness, generosity—
does not sorrow when he passes on. (8)

188 “有信仰的持家者，具備四法：誠實、公正、堅定、慷慨，他從這世到那世，臨終不悲傷。

188. Whatever faithful house-seeker has these four things: truth, righteousness, firmness, generosity, he indeed does not grieve when he has passed away.

188. Yass'; ete caturo dhammā saddhassa gharamesino
saccaṃ dhammo dhiti cāgo, sa ve pecca⁵ na socati. || Sn_I,10.8 ||

189. “Come now, ask the others as well,
the many ascetics and brahmins,
whether there exists here anything better
than truth, self-control, generosity, and patience.” (9)

189 “請去問問其他各位沙門、婆羅門：在這世上，是否有比誠實、自製、慷慨、忍耐更重要的美德？”

189. Come now, ask others too, many ascetics and brahmans, if anything is found in this world greater than truth, [self-]control, generosity and forbearance.'

189. Iṃgha aññe pi pucchassu puthū⁹ samaṇabrāhmaṇe,¹⁰
yadi saccā¹¹ damā¹² cāgā khantyā bhiyyo 'dha¹³ vijjati". || Sn_I,10.9 ||

[Āḷavaka:]
190.“Why now should I ask
the many ascetics and brahmins?
Today I have understood
the good pertaining to future lives. (10)

190 “何必還要去問其他各位沙門、婆羅門呢？現在我已經懂得將來的利益。

190. 'How now could I possibly ask many ascetics and brahmans? I now know what my future goal is.

190. "Kathan¹⁴ nu dāni puccheyyaṃ puthū⁹ samaṇabrāhmaṇe,
so¹⁵ 'haṃ ajja pajānāmi yo attho¹⁶ samparāyiko. || Sn_I,10.10 ||

191.“Indeed, it was for my sake
that the Buddha came to stay at Āḷavī.
Today I have understood
where what is given bears great fruit. (11)

191 “為了我的利益，佛陀來到森林居住，今天我已經懂得在何處施捨能獲得大功果。

191. Truly for my sake the Buddha came to Ālavī to stay. I now know where [a gift], when given, bears great fruit.

[F._34] 191. Atthāya vata me Buddho vāsāy'; Āḷavim āgamā,
so¹⁵ 'ham ajja pajānāmi yattha dinnaṃ mahapphalaṃ. || Sn_I,10.11 ||

192.“Now I will travel about
from village to village, from city to city,
paying homage to the Enlightened One
and to the excellence of the Dhamma.” (12) [34]

192 “我要從這村到那村，從這城到那城，四處遊蕩，向正等覺和法中之妙法頂禮致敬。”

192. I shall wnader from village to village, from city to city, revering the fully awakened oen and the essential rightness of the doctrine.'

192. So ahaṃ vicarissāmi gāmā gāmaṃ purā puraṃ
namassamāno Sambuddhaṃ dhammassa ca sudhammatan" ti || Sn_I,10.12 ||
ĀḶAVAKASUTTAṂ NIṬṬHITAṂ.

11 Victory (Vijaya Sutta)94
193. When one is walking or standing,
sitting or lying down,
when one bends and stretches—
this is the motion of the body. (1)

第十一章 勝經
193 或走，或站，或坐，或躺，蜷曲和伸展，這是身體的動作。

I.II. Victory
193. <34> If going or standing [still], sitting or lying down, one bends [or] stretches out [the limbs], this is movement of the body.

[page 034]
34 Uragavagga
11. Vijayasutta.¹
193. Caraṃ vā yadi vā tiṭṭhaṃ nisinno uda vā sayaṃ
sammiñjeti² pasāreti, -- esā kāyassa iñjanā. || Sn_I,11.1 ||

194. Bound together by bones and sinews,
plastered with skin and flesh,
covered by the epidermis,
the body is not seen as it really is— (2)

194 身體由骨和腱連接而成，粘上膜和肉，裹上皮，這樣，身體的真相就看不見了。

194. Joined together with bones and sinews, having a plastering of skin and flesh, covered with hide, the body is not seen as it really is-

194. Aṭṭhīnahārusaññutto³ tacamaṃsāvalepano
chaviyā kāyo paṭicchanno⁴ yathābhūtaṃ na dissati, || Sn_I,11.2 ||

195. as filled with intestines,
filled with the stomach,
with the liver and bladder,
the heart, lungs, kidneys, and spleen; (3)

195 身體裏裝滿腸、胃、肝、膀胱、心、肺、腎和脾。

195. full of intestines, full of stomach, [full] of the lump of the liver, of bladder, of heart, of lungs, of kidneys, and of spleen,

195. antapūro udarapūro yakapeḷassa⁵ vatthino⁶
hadayassa papphāsassa7 vakkassa pihakassa ca || Sn_I,11.3 ||

196. with snot and saliva,
with sweat and fat,
with blood and oil of the joints,
with bile and grease. (4)

196 還有鼻涕、唾液、汗液、槳液、血液、潤滑液、膽汁和脂肪。

196. of mucus, of saliva, and¹ of sweat, and of lymph, of blood, of synovial fluid, of bite, and of fat,

196. siṃghānikāya⁸ khelassa sedassa⁹ medassa ca
lohitassa lasikāya pittassa¹⁰ ca vasāya ca. || Sn_I,11.4 ||

197. Further, from its nine openings
impurity flows constantly:
muck from the eyes,
wax from the ears, (5)

197 從它的九竅中，經常有污穢流出：眼屎從眼中流出，耳屎從耳中流出。

197. and impurity always flows from its nine apertures; eye excrement [flows] from the eye, ear excrement from the ear,

[F._35] 197. Ath'; assa navahi sotehi asucī¹¹ savati sabbadā:
akkhimhā akkhigūthako, kaṇṇamhā kaṇṇagūthako, || Sn_I,11.5 ||

198. snot from the nostrils;
and from the mouth one sometimes
vomits bile and vomits phlegm;
sweat and dirt flow from the body. (6)

198 鼻涕從鼻中流出，從口中有時吐出膽汁，有時吐出痰。汗液從身體排出。

198. and mucus from nose; by way of the mouth it vomits now bile, now phlegm; sweat and dirt [flow] from the body,

198. siṃghāṇikā¹² ca nāsāto, mukhena vamat'¹³ ekadā
pittaṃ semhañ ca vamati, kāyamhā sedajallikā.¹⁴|| Sn_I,11.6 ||

199. Then its hollow head
is filled with the brain.
Led on by ignorance, the fool
conceives it as beautiful. (7)

199 它的頭顱充滿窟窿，裏邊裝著腦子，傻瓜出於無知，才認為它是好東西。

199. and its hollow head is filled with brain. A fool, overwhelmed by ignorance, thinks of it as beautiful,

199. Ath'; assa susiraṃ¹⁵ sīsaṃ matthaluṅgassa pūritam,
subhato naṃ maññatī¹⁶ bālo avijjāya purakkhato.¹⁷ || Sn_I,11.7 ||

200. And when it is lying dead,
bloated and discolored,
cast off in a charnel ground,
the relatives are unconcerned with it. (8)

200 身體一旦倒斃，浮腫發青，被扔在墳場，親人們不再照看。

200. but when it lies dead, swollen up and discoloured, cast away in a cemetery, relatives have no regard [for it].

200. Yadā ca so mato seti uddhumāto vinīlako
apaviddho susānasmiṃ, anapekhā honti ñātayo, || Sn_I,11.8 ||

201. Dogs then devour it,
as do jackals, wolves, and worms;
crows and vultures devour it,
and whatever other beings there are. (9) [35]

201 狗、豺、狐狸、蛆蟲、烏鴉、兀鷹和其他生物都來吃它。

201. Dogs devour it, and. jackals, and wolves and worms. Crows and vultures devour [it], and whatever other living creatures there are.

201. khādanti naṃ supāṇā¹⁸ ca¹⁹ sigālā ca vakā²⁰ kimī,
kākā gijjhā ca khādanti, ye c'; aññe santi pāṇayo.²¹ || Sn_I,11.9 ||

202. Having heard the Word of the Buddha,
a bhikkhu possessing wisdom here
fully understands it,
because he sees it as it really is: (10)

202 世上具有智慧的比丘聽了佛陀的話,理解了身體,因為他看到了真相。

202. <35> The bhikkhu possessing knowledge here, having heard the Buddha’s word, indeed understands it, for he sees [the body] as it really

202. Sutvāna Buddhavacanaṃ bhikkhu paññāṇavā idha,¹
so kho maṃ parijānāti, yathābhūtaṃ² hi passati. || Sn_I,11.10 ||

203. “As this, so that;
as that, so this”:
internally and externally
one should expunge desire for the body. (11)

203 那個就象這個,這個就象那個;從裏到外,拋棄對身體的渴望吧!

203. ‘As is this, so is that; as is that, so is this’’ [Understanding this] one would discard desire for the body, both inside and outside.

203. ‘Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ,'
ajjhattañ ca bahiddhā ca kāye chandaṃ virājaye. || Sn_I,11.11 ||

204. That bhikkhu possessing wisdom here
who has expunged desire and lust
has attained the deathless, peace,
the imperishable state of nibbāna. (12)

204 世上具有智慧的比兵摒棄欲望和貪求,獲得永恆的寧靜,達到堅定不移的涅磐境界。

204. Having discarded desire and passion, the bhikkhu possessing knowledge here has arrived at the death-free, peace, the unshakable state of quenching.

204. Chandarāgaviratto³ so bhikkhu paññāṇavā idha
[F._36] ajjhagā amataṃ santiṃ⁴ nibbāna-padam⁵ accutaṃ. || Sn_I,11.12 ||

205. This two-footed body,
impure and foul-smelling, is cherished,
though filled with various kinds of filth
and oozing here and there. (13)

205 具有雙足的身體需要照看,它污穢不潔,氣味難聞,充滿各種腐臭,到處流淌液汁。

205. This impure, evil-smelling two-footed [body] is cherished. It is full of various corpses, flowing out from here and there.

205. Dipādako 'yam asuci duggandho parihīrati⁶
nānākuṇapaparipūro⁷ vissavanto⁸ tato tato. || Sn_I,11.13 ||

206. One who, because of such a body,
would think to exalt himself
or who would disparage others—
what is this due to but lack of vision? (14)

206 具有這樣的身體,還要自以為了不起,蔑視他人,這種人只能是瞎子。

206. Whofever] would think to exalt {himself] because of such a body, or wouid disparage another — what is this except lack of insight?

206. Etādisena kāyena yo maññe uṇṇametave⁹
paraṃ vā avajāneyya -- kim aññatra adassanā ti || Sn_I,11.14 ||
VIJAYASUTTAṂ NIṬṬHITAṂ.

207. From intimacy peril has arisen;
from an abode there arises dust.
Without an abode, without intimacy:
this truly is the muni’s vision. (1)

207 從親昵中產生恐懼，從家室中產生污穢，不要親昵，不要家室，這就是牟尼的看法。

207. From acquaintance arises fear; from the house[-life] arises pollution. The houseless State, the state without acquaintance, this indeed is the sage’s view.

207. Santhavāto¹⁰ bhayaṃ jātaṃ, niketā jāyate rajo,
aniketam asanthavaṃ: etaṃ ve munidassanaṃ. || Sn_I,12.1 ||

208. One who, having cut off what has arisen,
would not foster what is arising or nurture it—
they call him a muni living alone:
that great rishi saw the state of peace. (2) [36]

208 剷除出生者，不讓它成長，不讓它再生，人們稱道這位獨來獨往的牟尼:這位大仙看見寧靜的境界。

208. Wholever} having cut down what has grown, would not plant [any new] growing thing, [and] would not bestow [moisture] upon it, him they call a solitary wandering sage. That great seer has seen the state of peace.

208. Yo jātam ucchijja¹¹ na ropayeyya,
jāyantam assa¹² nānuppavecche,¹³
tam āhu ekaṃ muninaṃ carantaṃ:
addakkhi so santipadaṃ mahesi.¹⁴ || Sn_I,12.2 ||

209. Having comprehended the grounds, having crushed
the seed,
he would not nurture it with moisture.
Truly, that muni, a seer of the final end of birth,
having abandoned thought, cannot be designated. (3)

209 洞察根源，毀棄種子，摒除摯愛，這位牟尼看到出生和毀滅的終極，拋棄疑惑， 不再歸屬哪 一類。

209. <36> Having considered the fields [of activity], having crushed the seed, he would not bestow the moisture [of affection] upon it. That sage indeed, seeing the end of birth and death, leaving speculation behind, is not counted [in any category].

209. Saṃkhāya vatthūni pamāya¹ bījaṃ²
sineham assa nānuppavecche,
sa ve munī³ jātikhayantadassī⁴
takkaṃ pahāya na upeti saṃkhaṃ. || Sn_I,12.3 ||

210. Having known all residences,
not desiring any one of them, he who is
truly a muni, devoid of greed, greedless,
does not endeavor, for he has gone beyond. (4)

210 認識一切居處，不企望其中任何一處，這位牟尼不執著，不貪戀，無所渴求，因為他己到達彼岸。

210. Knowing all resting-places [of the mind] [but] not liking any of them, that sage indeed, with greed gone, without greed, performs no no action [good or bad], for he ‘has gone to.the far shore.

210. Aññāya sabbāni nivesanāni
anikāmayaṃ aññataraṃ⁵ pi tesaṃ
sa ve munī⁶ vitagedho agiddho
nāyūhatī,⁷ pāragato hi⁸ hoti. || Sn_I,12.4 ||

211. One who has overcome all, all-knowing, very wise,
untainted among all things,
who has cast off all, liberated in the destruction of
craving:
he is one the wise know as a muni. (5)

211 駕馭一切，洞悉一切，聰明睿智，無所沾染，摒棄一切，滅寂欲望而解脫，智者們稱這樣的人為牟尼。

211. Overcoming all, knowing all, very intelligent, unattached to all . phenomena, giving up all, completely released in the destruction of craving, him indeed the wise know as a sage.

211. Sabbābhibhuṃ sabbaviduṃ sumedhaṃ
sabbesu dhammesu anūpalitaṃ⁹
sabbañjahaṃ¹⁰ taṇhakkhaye vimuttaṃ,
taṃ vāpi dhīrā muniṃ¹¹ vedayanti. || Sn_I,12.5 ||

212. One with the power of wisdom,
equipped with good behavior and observances,
concentrated, delighting in jhāna, mindful,
freed from ties, not barren, without influxes:
he, too, is one the wise know as a muni. (6)

212 有智力、有德行、鎮定自若，樂於修禪，有見識，不執著，不粗魯，摒棄煩惱，智者們稱這樣 的人為牟尼。

212. O0né: ‘with the strength of wisdom, [who is] endowed with votvs of virtuous conduct, concentrated, delighting i m meditation, possessing mindfulness, released from attachment, without [mental] barrenness, : without.4 dsavas, him indeed the wise know as a sage.

212. Paññābalaṃ sīlavatūpapannaṃ¹²
samāhitaṃ¹³ jhānarataṃ satīmaṃ
saṅgā¹4 pamuttaṃ akhilaṃ anāsavaṃ,
taṃ vāpi dhīra muniṃ¹¹ vedayanti. || Sn_I,12.6 ||

213. Living alone, a muni, heedful,
not swayed by blame and praise—
like a lion not alarmed among sounds,
like the wind not caught in a net,
like a lotus not tainted by water,
a leader of others, not by others led:
he, too, is one the wise know as a muni. (7) [37]

213 獨來獨往，勤勉努力，任憑褒貶，就象獅子不怕聲響，風兒不怕羅網，蓮花不怕污水，他指引別人，而不受別人指引，智者們稱這樣的人為牟尼。

213. The sage wandering alone, vigilant, not shaking in, the midst of : blame and praise, not trembling, asa lion [does not tremble} ; at sounds, ; not caught up [with others], as the: wind [is not caught up] in a net, not defiled [by passion], as a lotus [is not defiled] by water, a leader of others, not to be led by others, him indeed the wise know as a sage.

213. Ekaṃ carantaṃ muniṃ¹⁵ appamattaṃ
nindāpasaṃsāsu avedhamānaṃ
sīhaṃ va saddesu asantasantaṃ
vātaṃ va jālamhi asajjamānaṃ
padumaṃ va toyena alippamānaṃ
netāram āññesaṃ¹⁶ anaññaneyyaṃ,
taṃ vāpi --pe--. || Sn_I,12.7 ||

214. One who remains steadfast like a pillar at a ford
when others speak provocative words about some matter;
who is devoid of lust, with well-concentrated faculties:
he, too, is one the wise know as a muni. (8)

214 猶如豎立在沐浴地的柱子，別人都說他寡言少語，他摒棄煩惱，調伏感官，智者們稱這樣的人為牟尼。

214. <37> Whofever in the midst of oppression becomes [unmoved] like a pillar, when others make statements about him in an extreme manner, him indeed, with passion gone, with ‘sense faculties wellconcentrated, the wise know as a sage.

214. Yo ogahane¹ thambho-r-ivābhijāyati,²
yasmiṃ pare vācā pariyantaṃ³ vadanti,
taṃ vītarāgaṃ susamāhitindriyaṃ,
taṃ vāpi . . . || Sn_I,12.8 ||

215. One who is inwardly firm, straight as a shuttle,
disgusted with actions that are evil,
who investigates the uneven and the even:
he, too, is one the wise know as a muni. (9)

215 思想堅定，猶如筆直的梭子;厭棄惡行，明辯是非，智者們稱這樣的人為牟尼。

215. Whof[ever] indeed, steadfast, as straight as a shuttle, is disgusted with evil deeds, examining bad and good conduct, him indeed the wise know as a sage.

215. Yo ve ṭhitatto tasaraṃ va ujjaṃ⁴
jigucchati⁵ kammehi pāpakehi
vīmaṃsamāno visamaṃ samañ ca,
taṃ vāpi . . . || Sn_I,12.9 ||

216. One self-controlled does nothing evil;
when young and middle-aged, the muni is restrained.
Irreproachable, he does not scold anyone:
he, too, is one the wise know as a muni. (10)

216 控制自我，不作惡事;青年和中年時期都能克制自己，不生別人的氣，也不惹別人生氣，智者們稱這樣的人為牟尼。

216. Who[ever] with fully restrained self does no evil, [being] young or middle-aged or a sage with restrained self, [and] cannot be angered [and] does not anger anyone, him indeed the wise know as a sage.

216. Yo saññatatto na karoti pāpaṃ,
daharo ca majjho ca munī⁶ yatatto,
[F._38] arosaneyyo so⁷ na roseti⁸ kañci,⁹
taṃ vāpi . . . || Sn_I,12.10 ||

217. Whether from the top, the middle, or the remainder,
whatever food an alms-collector may receive,
he does not think to praise it or disparage it:
he, too, is one the wise know as a muni. (11)

217 依靠別人佈施生活，
無論獲得上等的，中等的或其他的飯團，
即不讚揚，也不抱怨，
智者們稱這樣的人為牟尼。

217. Who[ever] living or. food given by others,
would receive alms from the top, or from the middle,
or from what is left, [and does} not deign to praise and does not speak disparagingly,
him indeed the wise know as a sage.

217. Yad aggato majjhato sesato vā
piṇḍaṃ labhetha paradattūpajīvī,¹⁰
nālan¹¹ thutun¹¹ no pi nipaccavādī,¹²
taṃ vāpi . . . || Sn_I,12.11 ||

218. The muni who lives abstinent from sexual union,
who even in youth is not bound anywhere,
abstinent from vanity and heedlessness, fully released:
he, too, is one the wise know as a muni. (12)

218 四處遊蕩，戒絕淫欲，青年時期不執著任何地方，棄絕迷狂和懈怠，獲得解脫，智者們稱這樣 的人為牟尼。

218. A sage, wandering, abstaining from sexual intercourse, who in his youth was not tied to anything, abstaining from intoxication and negligenc. completely released, him indeed the wise know as a sage.

218. Muniṃ⁶ carantaṃ virataṃ¹¹ methunasmā,
yo yobbane na upanibajjhate¹³ kvaci,
madappamādā virataṃ vippamuttaṃ,
taṃ vāpi . . . || Sn_I,12.12 ||

219. Having known the world, a seer of the supreme goal,
an impartial one who has crossed the flood and ocean,
[38]
whose knots are cut, unattached, without influxes:
he, too, is one the wise know as a muni. (13)

219 認識世界，洞悉至善，越過水流和海洋，斬斷不縛，獨立不羈，擺脫煩惱，智者們稱這樣的人 為牟尼。

219. Knowing the world, seeing the highest goal, having crossed the flood, the sea, such a one, <38> with his bonds cut, not fettered, without asavas, him indeed the wise know as a sage.

219. Aññāya lokaṃ paramatthadassiṃ⁶
oghaṃ¹⁴ samuddaṃ atitariya¹⁵ {tādiṃ}.⁶|
taṃ chinnaganthaṃ asitaṃ anāsavaṃ
taṃ vāpi dhīrā muniṃ¹ vedayanti. || Sn_I,12.13 ||

220. The two are dissimilar, their dwelling and conduct
far apart:
the layman supporting a wife and the ascetic owning
nothing.
The layman is unrestrained in harming other beings,
while the muni, ever restrained, protects living beings.
(14)

220 這是兩種迥然不同的生活方式:在家人養育妻子，不自私，有德行，但不能控制自己不殺生;而牟尼永遠控制自己，保護眾生。

220. The two of them, with far different dwelling place and way of life, are not equal — the householder supporting a wife and the unselfish one of good vows. The householder is not fully’ restrained in respect of the killing of other living creatures; the ‘sage, being restrained, constantly protects living creatures.

220. Asamā ubho² dūravihāravuttino:
gihi³ dāraposī⁴ amano ca subbato, --
parapāṇarodhāya gihī⁵ asaññato,
niccaṃ munī⁵ rakkhati pāṇine yato. || Sn_I,12.14 ||

221. Just as the blue-necked peacock, flying in the sky,
never approaches the speed of a goose,
so the layman is no match for the bhikkhu,
a muni meditating secluded in the woods. (15)

221 正如長有頂冠的青頸鳥(孔雀)永遠也達不到天鵝的飛行速度，在家人比不上隱居林中修禪的比丘、牟尼。

221. As the crested [peacock] with blue neck never attains the speed of the goose [when] going through the sky, so a householder does not equal a bhikkhu, a sage [who is] apart, meditating in the wood.

221. Sikhī⁵ yathā nīlagīvo vihaṅgamo
haṃsassa nopeti javaṃ kudācanaṃ,
evaṃ gihī⁵ nānukaroti bhikkhuno
munino vivittassa vanamhi jhāyato ti| || Sn_I,12.15 ||
MUNISUTTAṂ NIṬṬHITAṂ.
Uragavaggo paṭhamo.
⁶Tass'; uddānaṃ:
Urago Dhaniyo c'; eva Visānañ ca tathā Kasi⁷
Cundo Parābhavo c'; eva Vasalo Mettabhāvanā
Sātāgiro Āḷavako Vijjaya ca⁸ tathā Muni,
dvādas'; etāni suttāni⁹ Uragavaggo ti vuccatī ti.|

222. [39] Whatever beings are gathered here,
whether of the earth or in the sky,
may all beings indeed be happy,
and then listen carefully to what is said. (1)

222 或是地上的,或是天上的,所有眾生都聚集在這裏。讓一切眾生都快樂,讓他們專心聽講。

222. <39> What[ever] beings have come together here, earthly ones or those which [live] in the sky, may every one of those beings be happy, and may they pay attention and hear this utterance.

222. Yānīdha bhūtāni samāgatāmi
bhummāni vā yāni va² antalikkhe,
sabbe va bhūtā sumanā bhavantu,
atho pi sakkacca suṇantu bhāsitaṃ. || Sn_II,1.1 ||

223. Therefore, O beings, all of you listen;
show loving-kindness to the human population,
who day and night bring you offerings;
therefore, being heedful, protect them. (2)

223 一切眾生啊!你們聽著!對人類要仁慈,他們日夜貢獻食物,所以,要盡心保護他們。

223. Therefore, all you beings, listen; show loving-kindness to the hurhan race who day and night bring their offerings. Therefore protect them careful[ly}.

223. Tasmā hi bhūtā misāmetha sabbe,
mettaṃ karotha mānusiyā³ pajāya,
divā ca ratto ca haranti ye baliṃ,⁴
tasmā hi ne rakkhatha appamattā. || Sn_II,1.2 ||

224. Whatever treasure exists here or beyond,
or the sublime gem in the heavens,
there is none equal to the Tathāgata.
This too is the sublime gem in the Buddha:
by this truth, may there be safety! (3)

224 這個世界或另一個世界的財富,或天國的珍寶,都不能與如來相比,在佛陀那裏,能找到這種珍寶。但願憑藉這一真理獲得幸福。

224. What[ever] wealth there is here or elsewhere, or what{ever] is the outstanding jewel in the heavens, that is indeed not equal to a Tathagata. This outstanding jewel too is in the Buddha; by this truth may there be well-being.

224. Yaṃ kiñci vittaṃ idha vā huraṃ vā,
saggesu vā yaṃ ratanaṃ panītaṃ,
na no samaṃ atthi Tathāgatena, --
idam pi Buddhe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.3 ||

225. Destruction, dispassion, the deathless, the sublime,
which Sakyamuni, concentrated, attained:
there is nothing equal to that Dhamma.
This too is the sublime gem in the Dhamma:
by this truth, may there be safety! (4)

225 鎮靜安定的釋迦牟尼達到滅寂,無欲和永恆,這種正法無與倫比。在正法中,能找到這種珍寶。但願憑藉這一真理,獲得幸福

225. Destruction [of craving], absence of passion, the outstanding [state of the] death-free. which the Sakyan sage attained, when concentrated, there is nothing equal to that doctrine. Fhis outstanding jewel too is in the Doctrine; by this truth may there be well-being.

225. Khayaṃ virāgaṃ amataṃ paṇītaṃ
yad ajjhagā Sakyamunī⁴ samāhito,
na tena dhammena sam'; atthi kiñci, --
idam pi⁵ Dhamme ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.4 ||

226. The purity that the supreme Buddha praised,
which they call concentration without interval— [40]
the equal of that concentration does not exist.
This too is the sublime gem in the Dhamma:
by this truth, may there be safety! (5)

226 無上的佛陀讚美純潔。人們說那是不終止的禪定。這種禪定無與倫比。在正法中,能找到這種珍寶。但願憑藉這一真理,獲得幸福。

226. The concentration which the best of Buddhas described as a pure, the one which they call immediate, <4o> to that concentration no equal is found. This outstanding jewel.too is in the Doctrine; by this. truth may there be well- being.

226. Yam⁶ buddhaseṭṭho parivaṇṇayī⁴ suciṃ⁴
samādhim ānantarikañ ñam⁷ āhu,|
samādhinā tena samo na vijjati, --
idam pi Dhamme ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.5 ||

227. The eight persons praised by the good
constitute these four pairs.
These, worthy of offerings, are the Fortunate One’s
disciples;
gifts given to them yield abundant fruit.
This too is the sublime gem in the Sangha:
by this truth, may there be safety! (6)

227 為賢者稱頌的八補特伽羅(指上座部佛教修行的八個果位),他們是四對,是善逝的門徒,值得施捨。向他們施捨將獲得大功果。在僧團中,能找到這種珍寶。但願憑藉這一真理,獲得幸福。

227. The eight individuals who are praised by the 2 good form these four pairs. These disciples of the Well-farer are worthy recipients [of offerings). [Gifts] given to them bear great fruit. This outstanding jewel too is in the Order; by this truth may there be well-being.

227. Ye puggalā aṭṭha¹ satam² pasatthā,
cattāri etāni yugāni honti,
te dakkhiṇeyyā Sugatassa sāvakā,
[F._40] etesu dinnāni mahapphalāni, --
idam pi Saṃghe ratanaṃ panītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.6 ||

228. Those who strived well with a firm mind,
who are desireless in Gotama’s teaching,
have reached attainment, having plunged into the
deathless,
enjoying perfect peace obtained free of charge.
This too is the sublime gem in the Sangha:
by this truth, may there be safety! (7)

228 他們摒棄愛欲,專心致志,遵行喬達摩的教誨,達到至高目的,進入永恆,享受寂靜之樂。在僧團中,能找到這種珍寶。但願憑藉這一真理,獲得幸福。

228. Those who without sensual pleasures ‘are well intent upon Gotama’s teaching, with firm mind, have gained the [highest] gain, having plunged into the death-free, enjoying quenching, having obtained it for nothing. This outstanding jewel too is in the Order; by this truth may there be well-being.

228. Ye suppayuttā manasā daḷhena
nikkāmino³ Gotamasāsanamhi,
te pattipattā amataṃ vigayha
laddhā mudhā⁴ nibbutiṃ⁵ bhuñjamānā, --
idam pi Saṃghe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.7 ||

229. As a gate post, planted in the ground,
would be unshakable by the four winds,
similarly I speak of the good person
who, having experienced them, sees the noble truths.
This too is the sublime gem in the Sangha:
by this truth, may there be safety! (8)

229 猶如打入土中的因陀羅柱,四方來風吹不動,我稱這樣的人為賢者,他完全領悟了聖諦。在僧團中,能找到這種珍寶。但願憑藉這一真理,獲得幸福。

229. As a locking-post resting [deep} in the earth would be unshakable by the four winds, of such a kind I say is the Good Man, who having understood the noble truths sees them [clearly]. This outstanding jewel too is in the Order; by this truth may there be well-being.

229. Yath'; indakhīlo paṭhaviṃ⁶ sito siyā
catubbhi⁷ vātehi asampakampiyo,
tathūpamaṃ sappurisaṃ vadāmi
yo ariyasaccāni avecca⁸ passati, --
idam pi Saṃghe ratanaṃ paṇītāṃ,
etena saccena suvatthi hotu. || Sn_II,1.8 ||

230. Those who have cognized the noble truths
well taught by the one of deep wisdom,
even if they are extremely heedless,
do not take an eighth existence.
This too is the sublime gem in the Sangha:
by this truth, may there be safety! (9)

230 他們通曉智慧深邃者教誨的聖諦,即使漫不經心,也不再會有第八次再生。在僧團中,能找到
這種珍寶。但願憑藉這一真理,獲得幸福。

230. Those who understand clearly the noble truths [which have been] well taught by the one of deep wisdom, even though they are very negligent will not take an eighth existence. This outstanding jewel too is in the Order; by this truth may there be well-being.

230. Ye ariyasaccāni vibhāvayanti
gambhīrapaññena sudesitāni,
kiñcāpi te honti bhusappamattā,⁹
na te bhavaṃ aṭṭhamaṃ ādiyanti, --
idam pi Saṃghe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.9 ||

231. Together with one’s achievement of vision
three things are discarded: [41]
the view of the personal entity and doubt,
and whatever good behavior and observances there are.
One is also freed from the four planes of misery95
and is incapable of doing six deeds.
This too is the sublime gem in the Sangha:
by this truth, may there be safety! (10)

231 為了獲得真諦,他摒棄三法:靈魂說、疑惑和戒規禮儀。他擺脫四地獄,不可能犯六大罪。在僧團中,能找到這種珍寶。但願憑藉這一真理,獲得幸福。

231. At the same time as his attainment of insight, three things become abandoned: <41> the [false] view of individuality, and doubt, and whatever [misapprehension about} miles of virtuous. conduct and vows there may be. He is also completely released from the four bad transitions and [is] not capable of committing the six great crimes. This outstanding jewel too is in the Order; by this truth may there be wellbeing.

231. Sahā v'¹⁰ assa dassanasampadāya
tayas su¹¹ dhammā jahitā bhavanti:|
sakkāyadiṭṭhi vicikicchitañ ca
sīlabbataṃ vā pi yad atthi kiñci,
catūh'; apāyehi ca vippamutto
cha cābhiṭhānāni¹ abhabbo kātuṃ, --
idam pi Saṃghe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.10 ||

232. Although one does a bad deed
by body, speech, or mind,
one is incapable of concealing it;
such inability is stated for one who has seen the state.
This too is the sublime gem in the Sangha:
by this truth, may there be safety! (11)

232 倘若他的身、言或心犯了罪過,他不可能隱瞞,因為據說對於有見識的人,這是不可能的。在僧團中,能找到這種珍寶。但願憑藉這一真理,獲得幸福。

232. Although he commits an evil deed, by body, speech, or by mind, he is incapable of hiding it. This incapability is said {fo belong] to one who has seen the state [of quenching]. This outstanding jewel too is in the Order; by this truth may there be well-being.

232. Kiñcāpi so kammaṃ² karoti pāpakaṃ
kāyena vācā uda cetasā vā,
abhabbo so tassa paṭicchadāya,³
abhabbatā diṭṭhapadassa vuttā, --
idam pi Saṃghe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.11 ||

233. Like a woodland thicket with flowering crests
in a summer month, in the first of the summer,
just so he taught the excellent Dhamma,
leading to nibbāna, for the supreme welfare.
This too is the sublime gem in the Buddha:
by this truth, may there be safety! (12)

233 正如初夏樹叢上鮮花盛開,他教誨通向涅磐的無上之法,使人受益。在佛陀那裏,能找到這種珍寶。但願憑藉這一真理,獲得幸福。

233. As [is} a forest grove with variegated crests, in the heat in the first month of the hot season, of such a kind is the excellent doctrine he taught, leading to quenching, for the highest benefit. This outstanding jewel too is in the Buddha; by this truth may there be well-being.

233. Vanappagumbe yathā phussitagge⁴
gimhāna māse paṭhamasmiṃ⁵ gimhe,
tathūpamaṃ dhammavaraṃ adesayi⁶
nibbānagāmiṃ⁷ paramaṃhitāya,⁸ --
idam pi Buddhe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.12 ||

234. The excellent one, knower of the excellent,
giver of the excellent, bringer of the excellent,
the unsurpassed one taught the excellent Dhamma.
This too is the sublime gem in the Buddha:
by this truth, may there be safety! (13)

234 這位無上者知道無上物,給予無上物,帶來無上物。這位無上士教誨無上之法。在佛陀那裏,能找到這種珍寶。但願憑藉這一真理,獲得幸福。

234. The excellent oné, knowing what is excellent, giving what is excellent, bringing what is excellent, beyond compare, taught the excellent doctrine. This outstanding jewel too is in the Buddha; by this truth may there be well-being.

234. Varo varaññū varado varāharo
anuttaro dhammavaraṃ adesayi, --
idam pi Buddhe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.13 ||

235. The old is destroyed, there is no new origination,
their minds are dispassionate toward future existence.
With seeds destroyed, with no desire for growth, [42]
those wise ones are extinguished like this lamp.
This too is the sublime gem in the Sangha:
by this truth, may there be safety! (14)

235 舊業己剷除,新業不再生。他們心厭來生,毀棄種子,意志堅定,欲望無增,猶如一盞油燈。在佛陀那裏,能找到這種珍寶。但願憑藉這一真理,獲得幸福。

235. “The old is destroyed, the new is not arising.’ Those whose minds ~ are disgusted with future existence, their seeds {of rebirth] have been destroyed [and] they have no desire for growth. <42> The wise are quenched just hke this lamp. This outstanding jewel too is in the Order; by this ruth may there be well-being.

235. ‘Khīṇaṃ purāṇaṃ, navaṃ⁹ n'; atthi sam-
bhavaṃ,'¹⁰
virattacittā āyatike bhavasmiṃ
te khīṇabījā avirūḷhichandā¹¹|
nibbanti dhīrā yathāyam¹ padīpo, --
idam pi Saṃghe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu. || Sn_II,1.14 ||

236. Whatever beings are gathered here,
whether of the earth or in the sky,
we pay homage to the thus-gone Buddha,
venerated by devas and humans: may there be safety! (15)

236 或是地上的,或是天上的。所有眾生都聚集在這裏。讓我們向神和人崇敬的如來佛陀致敬,但願獲得幸福。

236. What[ever] beings have come together here, earthly ones or those which {live} in the sky, Jet us revere the Tathagata honoured by devas and men, the Buddha. May there be well-being.

236. Yānīdha bhūtāni samāgatāni
bhummāni vā yāni va² antalikkhe,
tathāgataṃ devamanussapūjitaṃ
Buddhaṃ namassāma, suvatthi hotu. || Sn_II,1.15 ||

237. Whatever beings are gathered here,
whether of the earth or in the sky,
we pay homage to the thus-gone Dhamma,
venerated by devas and humans: may there be safety! (16)

237 或是地上的,或是天上的。所有眾生都聚集在這裏。讓我們向神和人崇敬的如來正法致敬,但願獲得幸福。

237. What[ever] beings have come together here, earthly ones or those which [live] in the sky, let us revere the Tathagata honoured by devas and men, [and] the Doctrine. May there be well-being.

237. Yānīdha bhūtāni samāgatāmi
bhummāni vā yāni va³ antalikkhe,
tathāgataṃ devamanussapūjitaṃ
Dhammaṃ namassāma, suvatthi hotu. || Sn_II,1.16 ||

238. Whatever beings are gathered here,
whether of the earth or in the sky,
we pay homage to the thus-gone Sangha,
venerated by devas and humans: may there be safety! (17)

238 或是地上的,或是天上的。所有眾生都聚集在這裏。讓我們向神和人崇敬的如來僧團致敬,但願獲得幸福。

238. What[ever} beings have come together here, earthly ones or those which [live] in the sky, let us revere the Tathagata honoured by devas and men, [and] the Order. May there be well-being.

238. Yānīdha bhūtāni samāgatāni
bhummāni vā yāni va³ antalikkhe,
tathāgataṃ devamanussapūjitaṃ
Saṃghaṃ namassāma, suvatthi hotū ti⁴ || Sn_II,1.17 ||

239. “Wild millet, grains from grasses, highland pulses,
green leaves, tubers, and squashes:
eating these, righteously obtained, the good
do not speak lies, desiring sensual pleasures. (1)

239 “那些食用正當取得的娑摩迦,金古羅迦,支那迦(均是植物名)和葉果,根果,藤果的人,他們不為了感官欲望而說謊。

239. ‘[Those] eating millet seed, plants, beans, , green leaves, roots s and : creeper-fruits, obtained tn accordance with the doctrine of the good, do I not tell lies from desire for sensual pleasure.

239. "Sāmāka-ḍiṅgulaka⁵-cīnakāni⁶
pattapphalaṃ⁷ mūlapphalaṃ⁷ gavipphalaṃ⁸
dhammena laddhaṃ satam añhamānā⁹
na kāmakāmā alikaṃ bhaṇanti. || Sn_II,2.1 ||

240. “But eating food well prepared, well flavored,
given by others, presented with respect, delicious, [43]
enjoying a dish of fine rice,
you eat96 carrion, O Kassapa! (2)

240 “吃別人施捨的,精心製作的精美食品,吃稻米製作的食品,迦葉啊!這樣的人吃葷腥。

240. Eating what is well- made, well-prepared, given by others, pure, . . - outstanding, <43> enjoying food [made] of rice, one partakes, Kassapa, ao of tainted fare.

240. Yad añhamāno¹⁰ sukataṃ suniṭṭhitaṃ
parehi dinnaṃ payataṃ panītaṃ|
sālīnam annaṃ paribhuñjamāno
so¹ bhuñjatī² Kassapa āmagandhaṃ. || Sn_II,2.2 ||

241. “You said, O kinsman of Brahmā,
‘Carrion is not proper for me,’
yet you are enjoying a dish of fine rice,
well prepared with the flesh of fowl.
I ask you about this matter, Kassapa:
what do you take to be carrion?” (3)

241 “你說道‘葷腥對我不適宜。’梵天的親屬啊!而你又吃精心製作的鳥肉米飯,迦葉啊!我問個問題,你說的葷腥是什麼?”

241. “Tainted fare does not apply to me”, thus you speak, you relative . _ of Brahma, [although] enjoying food [made] of Hice, together with welldressed flesh of birds. I ask you this, Kassapa: What form does FONE. . tainted fare have?’

241. ‘Na āmagandho mama kappatī'; ti
icc-eva tvaṃ bhāsasi brahmabandhu
sālīnam annaṃ paribhuñjamāno
sakuntamaṃsehi susaṃkhatehi, --
pucchāmi tam Kassapa etam atthaṃ:
kathappakāro³ tava āmagandho". || Sn_II,2.3 ||

242. “Destruction of life, beating, mutilating, binding;
theft, false speech, fraudulence and cheating,
studying useless subjects, resorting to the wives of
others:
this is carrion, but not the eating of meat. (4)

242 “毀滅生命,殺,砍,捆,偷盜,說謊,行騙,欺詐,虛偽,與他人之妻同居,葷腥是這些。而不是食肉。

242. “Hurting living creatures, killing, cutting, and binding, stealing, : telling lies, fraud and deceptions, useless studies, intercourse with other _ men’s wives — this is tainted fare, not the eating of flesh.

242. "Pāṇātipāto vadhachedabandhanaṃ⁴
theyyaṃ musāvādo nikatī⁵ vañcanāni ca
ajjhenakujjaṃ⁶ paradārasevanā,⁷
esāmagandho, na hi maṃsabhojanaṃ. || Sn_II,2.4 ||

243. “People here uncontrolled in sensual pleasures,
greedy for tastes, mixed up with impurity,
who hold the nihilist view, warped, stubborn:
this is carrion, but not the eating of meat. (5)

243 “放縱愛欲,貪食美味,沾染污垢,信奉虛無,不公正,難順應,葷腥是這些,而不是食肉。

243. If any persons here are completely unrestrained in 1 respect of sensual pleasures, are greedy for flavours, associated with impurity, having the view that nothing exists, wrong, hard to fathom — this is tainted fare, ndt the eating of flesh.

243. Ye idha dāmesu asaññatā janā
rasesu giddhā asucīkamissitā⁸
[F._43] natthikadiṭṭhi⁹ visamā durannayā,
esāmagandho, na hi maṃsabhojanaṃ. || Sn_II,2.5 ||

244. “Those who are rough, violent, backbiters,
betrayers of friends, cruel-hearted, arrogant,
miserly, who do not give to anyone:
this is carrion, but not the eating of meat. (6) [44]

244 “粗暴,魯莽,背後罵人,背叛朋友,冷酷,驕傲,吝嗇,不肯向任何人施捨,葷腥是這些,而不是食肉。

244. [f any persons are rough, pitiless, back-biting, harming their frends, heartless, arrogant, ungenerous, and do not give to anyone — this is tainted fare, not the eating of flesh.

244. Ye lūkhasā¹⁰ dāruṇā¹¹ piṭṭhimaṃsikā¹²
mittadduno nikkaruṇatimānino
adānasīlā¹³ na ca denti kassaci, --
esāmagandho --pe--. || Sn_II,2.6 ||

245. “Anger, vanity, obstinacy, recalcitrance,
hypocrisy, envy, and boastfulness,
haughtiness, and intimacy with the bad:
this is carrion, but not the eating of meat. (7)

245 “恚怒,迷醉,固執,偏頗,欺誑,妒忌,吹牛,驕傲自大,與惡人交往,葷腥是這些,而不是食肉。

245. <44> Anger, arrogance, obstinacy, and hostility, delusion, envy, and grandiloquence, and pride, and conceit, acquaintance with the bad — this is tainted fare, not the.eating of flesh.

245. Kodho mado thambho paccuṭṭhāpanā ca¹
māyā usuyyā² bhassasamussayo ca
mānātimāno ca asabbhi santhavo,
esāmagandho . . . || Sn_II,2.7 ||

246. “Those ill behaved, debt-evaders, slanderers,
crooked in their dealings, dissemblers here;
vile men who here commit wicked deeds:
this is carrion, but not the eating of meat. (8)

246 “那些卑鄙的人在世上作惡,他們品行惡劣,負債累累,造謠誹謗,弄虛作假,葷腥是這些,而不是食肉。

246. If any persons are of evil moral conduct, debt-repudiators, informers, cheats in their business dealings herc, dissemblers, vile men who commit sin here — this is tainted fare, not the eating of flesh.

246. Ye pāpasīlā iṇaghāta-sūcakā³
vohārakūṭā idha pāṭirūpikā⁴
narādhamā⁵ ye 'dha karonti kibbisaṃ, --
esāmagandho . . . || Sn_II,2.8 ||

247. “Those people here uncontrolled toward living
beings,
who steal from others, intent on inflicting harm,
immoral, cruel, harsh, disrespectful:
this is carrion, but not the eating of meat. (9)

247 “那些人在世上對眾生肆無忌憚,取人之物卻又傷人之身,邪惡,殘忍,粗暴,無禮,葷腥是這些,而不是食肉。

247. If any persons here are completely unrestrained in respect of living creatures, taking others’ property, intent on injury, of bad moral conduct and cruel, harsh, disrespectful — this is tainted fare, not the eating of flesh.

247. Ye idha⁶ pāṇesu asaññatā janā
paresam ādāya⁷ vihesam uyyutā⁸
dussīla-luddā pharusā anādarā, --
esāmagandho . . . || Sn_II,2.9 ||

248. “Those who are greedy toward these, hostile,
transgressors,
ever intent, who are heading for darkness after
death,
beings who fall head first into hell:
this is carrion, but not the eating of meat. (10)

248 “那些人貪婪,充滿殺機,經常作惡,因此,他們死後走向黑暗,頭朝下附入地獄。葷腥是這些,而不是食肉。

248. Those beings [who are} very greedy,' hostile, hurtful, constantly intent [on evil], who having passed away go to darkness, [and] fall headlong into hell — this is tainted fare, not the eating of flesh,

248. Etesu giddhā viruddhātipātino
nicc'; uyyutā,⁸ pecca⁹ tamaṃ vajanti ye,
patanti sattā nirayaṃ avaṃsirā, --
esāmagandho . . . || Sn_II,2.10 ||

249. “Neither [avoiding] fish and meat nor fasting,
nor nakedness, a shaven head, matted locks, dirt, or
rough antelope hides,
nor tending the sacrificial fire,
or the many austerities in the world aimed at
immortality,
sacred hymns, oblations, sacrifices, and seasonal
penances,
purify a mortal who has not overcome doubt. (11) [45]

249 “魚肉,齋戒,裸體,削髮,束發,身上塗灰,穿粗皮衣,侍奉祭火,世上許多不朽的苦行,頌詩,供奉,祭祀,順應節氣,所有這些都不能淨化一個沒有擺脫疑惑的人

249. Not the flesh of fish, nor fasting, nor nakedness, nor shaven head, matted hair, dirt, nor rough animal skins, nor observance of the fire ceremony, nor even the many. penances there’ are “in the world for [gaining] immortality, nor hymns nor oblations, nor the performance of sacrifices at the proper season, purify a mortal who has not crossed beyond doubt.

249. Na macchamaṃsaṃ nānāsakattaṃ¹⁰
na¹¹ naggiyaṃ muṇḍiyaṃ jaṭā¹² jallaṃ¹³
kharājināni vā
nāggihuttass'¹⁴ upasevanā va yā¹⁵
ye vā pi loke amarā bahū tapā
mantāhutī yañña-m-utūpasevanā¹⁶
sodhenti maccaṃ avitiṇṇakaṃkhaṃ. || Sn_II,2.11 ||

250. “One guarded over the sense doors
should live with sense faculties understood,97
firm in Dhamma, delighting in honesty and mildness.
A wise one who has overcome the ties,
who has abandoned all suffering,
is not tainted by things seen and heard.” (12)

250 “智者守護感官,控制感官,立足于正法,喜歡正直與溫和。他擺脫束縛,拋卻一切痛苦,不執著所見所聞。”

250. <45> Guarded in the apertures [of the sense-organs], one should wander with one’s sense-faculties conquered, standing firm in the doctrine, delighting in uprightness and mildness. Gone beyond attachment, with all miseries eliminated, a wise man does not cling to things seen or heard.”

250. Sotesu gutto vijitindriyo¹ care
dhamme ṭhito ajjavamaddave {rato},
saṅgātigo sabbadukkhappahīno
na lippati² diṭṭhasutesu dhīro". || Sn_II,2.12 ||

251. Thus the Blessed One repeatedly explained this
matter;
the master of the sacred hymns understood it.
The muni, free of carrion, unattached, hard to lead,
elucidated it with variegated verses. (13)

251 “世尊(這裏是指迦葉)就這樣反復講述這個道理,這位擺脫暈腥,無所執著,難以效仿的牟尼用各種偈頌闡明這個道理,這位通曉頌詩者(指向迦葉問話的婆羅門)明白了這個道理。

251. Thus the Blessed One proclaimed this matter again and again, and the [brahman] who had reached the far shore of the [vedic] hymns understood it. With variegated verses the sage without taint, unfettered, hard to fathom, declared it.

251. Icc-etam attham³ Bhagavā punappunaṃ⁴
akkhāsi, taṃ⁵ vedayi mantapāragū,
citrāhi gāthāhi muni-ppakāsayi
nirāmagandho asito durannayo. || Sn_II,2.13 ||

252. Having heard the Buddha’s well-spoken word,
which was free of carrion, dispelling all suffering,
humble in mind [Tissa] venerated the Tathāgata,
and right there declared he would go forth. (14)

252 “聽了佛陀(這裏是指迦葉)講述的這些擺脫暈腥,排除痛苦的妙語,他謙恭地向如來(這裏是指迦葉)致敬,當場選擇出家。

252. Having heard the Buddha’s well-spoken word, without taint, thrusting away all miseries, with humble mind he praised the
Tathagata’s [feet]. On that very spot he chose to go forth.

252. Sutvāna Buddhassa subhāsitam padaṃ
nirāmagandhaṃ sabbadukkhappanūdanaṃ⁶
nīcamano vandi Tathāgatassa
tatth'; eva pabbajjam arocayitthā ti || Sn_II,2.14 ||

253. One flouting moral shame, despising it,
who says, “I am your friend,”
but does not do what can be done:
one should know of him: “He is not my [friend].”98 (1)

253 一個不知羞恥又蔑視羞恥的人說道:“我是朋友。”但他從不做力所能及的事。智者知道:“這樣的人不是我的朋友。”

253. Him, flouting and loathing modesty, saying ‘I am a friend’, [but] not undertaking actions {which are} possible [for him to do}, one should know to be ‘net my [friend]’.

253. Hirin tarantaṃ vijigucchamānaṃ
"sakhāham⁸ asmi" iti bhāsamānaṃ
sayhāni⁹ kammāni anādiyantaṃ
‘n'; eso manan'; ti¹⁰ iti naṃ vijaññā. || Sn_II,3.1 ||

254. The wise understand this one
who utters endearing speech to his friends
without following it up [with deeds]
as one who speaks without acting. (2) [46]

254 盡對朋友說些無用的甜言蜜語,智者知道這種人是只說不做的。

254. Whofever] utters a pleasant word among his friends [which is] not followed up, [him] wise men know to be one who speaks (but) does not act.

254. Ananvayaṃ¹¹ piyaṃ vācaṃ yo mittesu pakubbati,
akarontaṃ bhāsamānaṃ parijānanti paṇḍitā. || Sn_II,3.2 ||

255. He is not a friend who is always alert
in suspecting dissension, observing only one’s fault.
But he on whom one relies, like a son on [his father’s]
breast,
who cannot be divided by others, is truly a friend. (3)

255 熱衷於找裂痕,挑差錯的人不是朋友;與他相處就像兒子睡在母親懷中,這樣的人才是朋友,不會受別人離間。

255- <46> He is not a frietid who is always assidvousfly) | suspecting an dissension, and looking only for defects. But with whom one rests like a son on his father’ s} breast, he indeed i is a friend who cannot be " - alienated by others.

255. Na so mitto yo sadā appamatto
bhedāsaṃkī¹ randham evānupassī,¹
yasmiṃ ca seti urasīva putto,
sa ve mitto yo parehi abhejjo. || Sn_II,3.3 ||

256. One develops a state productive of joy,
happiness that brings praise,
[expectant of] its fruit and benefit,
carrying out one’s personal duty. (4)

256 想要獲得果實的人,肩負人生職責,勤奮努力,由此產生快樂和幸福,帶來榮譽。

256. ‘While bearing the human yoke, having the advantages of the fruit [of night effort}, he develops the basis which causés joy, the happiness which brings praise.

256. Pāmujjakaraṇaṃ ṭhānaṃ pasaṃsāvahanaṃ sukhaṃ
phalānisaṃso bhāveti vahanto porisaṃ dhuraṃ. || Sn_II,3.4 ||

257. Having drunk the taste of solitude
and the taste of tranquil peace,
one is without distress, without evil,
drinking the taste of rapture in the Dhamma. (5)

257 品嘗了隱居和平靜的美味,擺脫恐懼。滌除罪惡,進而品嘗正法的美味。

257- Tasting the flavour of seclusion, and the flavour of q becomes without distress, without evil, tasting ‘the flavour of rapture in the doctrine.

257. Pavivekarasam² pītvā³ rasaṃ upasamassa⁴ ca
niddaro⁵ hoti nippāpo dhammapitirasaṃ pivan ti || Sn_II,3.5 ||

258. “Many devas and human beings
have reflected on blessings,
longing for safety,
so declare the highest blessing.” (1)

258 “許多神和人思索吉祥。企求幸福,請你告訴我:什麼是最高的吉祥?”

258. ‘Many ‘devas and men have thought about good fortunes, longing for well-being. Tell [me] the good fortune [which is} supreme.”

258. "Bahū devā manussā ca maṅgalāni acintayuṃ
ākaṃkhamānā sotthānaṃ, brūhi maṅgalam uttamaṃ". || Sn_II,4.1 ||

259. “Not associating with fools,
associating with the wise,
and venerating those worthy of veneration:
this is the highest blessing. (2)

259 “不與愚者交往,而與智者交往,崇敬值得崇敬者,這是最高的吉祥。

259. ‘Not associating with fools, but associating with the wise, and ~ honouring those who deserve honour —- this is supreme good fortune.

259. "Asevanā ca bālānaṃ paṇḍitānañ ca sevanā
pūjā ca pūjanīyānaṃ,⁷ etam⁸ maṅgalam uttamaṃ. || Sn_II,4.2 ||

260. “Residing in a suitable place,
merit done in the past,
and directing oneself rightly:
this is the highest blessing. (3) [47]

260 “住在合適的地方,前生積有功德,正確理解自我,這是最高的吉祥。

260. Living in suitable regions, the previous performance of merit, and proper self-application — this is supreme good fortune.

260. Patirūpadesavāso⁹ ca pubbe ca katapuññatā
attasammāpaṇidhi ca, etam⁸ maṅgalam uttamaṃ. || Sn_II,4.3 ||

261. “Much learning, a craft,
a well-trained discipline,
and well-spoken speech:
this is the highest blessing. (4)

261 “學問淵博,技能高超,訓練有素,富有教養,善於辭令,這是最高的吉祥。

261: <47> Great learning and craft, and a discipline well-instructed, and _ what[ever] utterance is well-spoken — ‘this is supreme good fortune.

261. Bāhusaccañ ca sippañ ca vinayo ca susikkhito
subhāsitā ca yā vācā, etaṃ . . . || Sn_II,4.4 ||

262. “Serving one’s mother and father,
maintaining a wife and children,
and an honest occupation:
this is the highest blessing. (5)

262 “侍奉父母,愛護妻兒,做事有條不紊,這是最高的吉祥。

262. Service to mother and father, support of wife and sons, and strai ightforward werk — this is supreme good fortune.

262. Mātāpitu-upaṭṭhānaṃ puttadārassa saṅgaho
anākulā ca kammantā, etaṃ . . . || Sn_II,4.5 ||

263. “Giving and righteous conduct,
assistance to relatives,
blameless deeds:
this is the highest blessing. (6)

263 “施捨,依法生活,愛護親屬,行為無可指責,這是最高的吉祥。

263. Giving, and living the just life, and support of relatives, [and] . blameless deeds — this is supreme good fortune.

263. Dānañ ca dhammacariyā ca¹ ñātakānañ ca saṅgaho
anavajjāni kammāni, etaṃ . . . || Sn_II,4.6 ||

264. “Desisting and abstaining from evil,
refraining from intoxicating drink,
heedfulness in good qualities:
this is the highest blessing. (7)

264 “斷絕罪惡,節制飲酒,努力遵行正法,這是最高的吉祥。

264. Aversion to.and abstinence from evil, complete restraint from intoxicating drink, and vigilance i im respect of mental phenomena — ’ this is supreme good fortune.

264. Ārati viratī² pāpā majjapānā ca suññamo3
appamādo ca dhammesu, etaṃ . . . || Sn_II,4.7 ||

265. “Reverence and humility,
contentment and gratitude,
timely listening to the Dhamma:
this is the highest blessing. (8)

265 “恭敬,謙遜,知足,感恩,適時聽法,這是最高的吉祥。

265. Reverence, and humility, and contentment, [and] gratefulness, [and] hearing the doctrine at the right time — this is supreme good - fortune.

265. Gāravo ca nivāto ca santuṭṭhī² ca kataññutā
kālena dhammasavanaṃ, etaṃ . . . || Sn_II,4.8 ||

266. “Patience, being amenable to advice,
the seeing of ascetics,
timely discussion on the Dhamma:
this is the highest blessing. (9)

266 “忍耐,文雅,與沙門交往,適時討論正法,這是最高的吉祥。

266. Forbearance, and meekness when corrected, and seeing | ascetics, and discussion of the doctrine at the tight time — - this is i supreme good fortune.

266. Khantī⁴ ca sovacassatā samaṇānañ ca dassanaṃ
kālena dhammasākacchā, etaṃ . . . || Sn_II,4.9 ||

267. “Austerity and the spiritual life,
seeing of the noble truths,
and realization of nibbāna:
this is the highest blessing. (10)

267 “苦行,梵行,洞悉聖諦,實現涅磐,這是最高的吉祥。

267. Penance, and living the holy life, and seeing the noble truths, and the realisation of quenching — this i is supreme good fortune.

267. Tapo ca brahmacariyā ca⁵ ariyasaccāna dassanaṃ
[F._47] nibbānasacchikiriyā ca,⁶ etaṃ . . . || Sn_II,4.10 ||

268. “One whose mind does not shake
when touched by worldly conditions,
sorrowless, dust-free, secure:
this is the highest blessing. (11)

268 “思想不因接觸世事而動搖,擺脫憂愁,不染塵垢,安穩寧靜,這是最高的吉祥。

268. Whose mind is not shaken when he is touched by the phenomena of the world, being Without grief, unpolluted, secure — this is supreme good fortune.

268. Phuṭṭhassa⁷ lokadhammehi cittam yassa na kampati
asokaṃ virajaṃ khemaṃ, etaṃ . . . || Sn_II,4.11 ||

269. “Those who have done these things
are victorious everywhere;
everywhere they go safely:
theirs is that highest blessing.” (12)

269 “做到這些的人,無論在哪兒都不可戰勝,無論去哪里都安全,他們的吉祥是最高的。”

269. Having done such things, [being] unconquered everywhere, they go everywhere in safety — this is their supreme good fortune.’

269. Etādisāni katvāna sabbattha-m-aparājitā,
sabbattha sotthiṃ⁸ gacchanti, taṃ tesaṃ maṅgalam
uttaman" ti || Sn_II,4.12 ||

270. “What is the source of lust and hatred?
Where are born discontent, delight, and hair-raising
terror?
Having originated from what do the mind’s thoughts
toss one around as boys toss up a crow?”100 (1)

270 貪愛和忿怒從哪兒產生?厭惡、喜樂和恐懼從哪兒產生?思慮折磨著心,就像孩子折磨烏鴉。這思慮從哪兒產生?”

270. “Whence do passion and hatred have their origin ? Whence are aversion and delight and excitement bom ? Whence arising do thoughts toss up the mind, as young boys toss up a [captive] crow.!

270. "Rāgo ca doso ca kutonidānā,
aratī¹⁰ ratī¹⁰ lomahaṃso kutojā,
kuto samuṭṭhāya mano vitakkā
kumārakā vaṃkam¹¹ iv'; ossajanti".¹² || Sn_II,5.1 ||

271. “Lust and hatred have their source here;
from this are born discontent, delight, and hair-raising
terror.
Having originated from this, the mind’s thoughts
toss one around as boys toss up a crow. (2) [49]

271 “貪愛和忿怒從這兒產生。厭惡、喜樂和恐懼從這兒產生。思慮折磨著心,就像孩子折磨烏鴉。這思慮也從這兒產生。

271. “From. this [body] passion and hatred have their origin. From this ‘ [body] aversion and delight and excifement are born. Arising from this {body] . thoughts toss up the mind, as young boys toss up a {captive} crow.?

271. "Rāgo ca doso ca itonidānā,
arati¹⁰ ratī¹⁰ lomahaṃso itojā,
ito samuṭṭhāya mano vitakkā
kumārakā vaṃkam¹¹ iv'; ossajanti.¹² || Sn_II,5.2 ||

272.101 “Born from affection, arisen from oneself,
like the trunk-born shoots of the banyan tree,
manifold, attached to sensual pleasures,
like a māluvā creeper stretched across the woods. (3)

272 “它們產生於愛念,產生於自我,就像榕樹的氣根;它們各自依附愛欲,就像林中遍佈的蔓藤。

272. <49> {They are] born from affection, arisen from oneself, like the trunk-born [shoots] of the banyan tree. [They are] many, attached to sensual pleasures, like a maluva creeper stretched out in a wood.

272. Snehajā attasambhūtā nigrodhasseva khandhajā
puthu¹ visattā kāmesu māluvā va² vitatā³ vane. || Sn_II,5.3 ||

273. “Those who understand their source,
they dispel it—listen, O yakkha!—
they cross this flood so hard to cross,
uncrossed before, for no renewed existence.” (4)

273 “那些人知道它從哪兒產生,便把它剷除。你聽著,夜叉!他們超過了難以越過的水流,越過了過去未曾越過的水流,由此,他們不會再生。

273. Those who know whence it has its origin reject it. Hear [me], yakkha. They cross this flood, hard to cross, not crossed before, for the sake of no more renewed existence.”

273. Ye naṃ pajānanti yatonidānaṃ,
te naṃ vinodenti, suṇohi yakkha,
te duttaraṃ ogham imaṃ⁴ taranti
atiṇṇapubbaṃ apunabbhavāyā" ti || Sn_II,5.4 ||

274. “Righteous conduct, the spiritual life:
they call this the supreme treasure.
But if one who has gone forth
from home to homelessness, (1)

274 人們說,即使對於從有家到無家的出家人,法行和梵行也是最高的理想。

274. Living the righteous life, living the holy life, this they say is supreme power. If one has gone forth from the house to the houseless state,

274. Dhammacariyaṃ⁶ brahmacariyaṃ⁷ etad āhu vasutta-
maṃ:
pabbajito⁸ pi ce hoti agārasmā anagāriyaṃ,⁹ || Sn_II,6.1 ||

275. “is of scurrilous character,
a brute who delights in harassing others,
one’s way of life is worse;
one stirs up dust for oneself. (2)

275 如果他惡言髒語,像喜歡傷人的野獸,那麼他的生活是邪惡的,他的污垢不斷增長。

275. if he is foul-mouthed by nature, delighting in doing injury, a beast, his life is more evil, he increases his own pollution.

275. So ce¹⁰ mukharajātiko vihesābhirato mago,
jīvitan tassa pāpiyo, rajaṃ vaḍḍheti attano. || Sn_II,6.2 ||

276. “A bhikkhu who delights in quarrels,
cloaked by the state of delusion,
does not know what has been declared,
the Dhamma taught by the Buddha. (3)

276 喜歡爭論、愚昧癡迷的比丘,即使教他,他也不懂佛陀宣示的法門。

276. A bhikkhu who delights in quarrels, [and] is covered by the nature of delusion, does not know the doctrine even when proclaimed {and} taught by the Buddha.

276. Kalahābhirato bhikkhu mohadhammena āvaṭo¹¹
akkhātam pi na jānāti dhammaṃ Baddhena desitaṃ. || Sn_II,6.3 ||

277. “Harassing one who is self-developed,
led on by ignorance,
one does not know defilement
as the path leading to hell. (4)

277 由於無知而傷害高尚的人,他不知道這是導向地獄之路的罪孽。

277. Injuring someone with developed self, overwhelmed by ignorance, he does not know that defilement [is]; the road which leads to hell.

277. Vihesaṃ bhāvitattānaṃ avijjāya purakkhato
saṃkilesaṃ na jānāti maggaṃ nirayagāminaṃ, || Sn_II,6.4 ||

278. “Having entered the lower world,
going from womb to womb,
from darkness to darkness,
such a bhikkhu meets suffering after death. (5)

278 墮入惡道,從子宮到子宮,從黑暗到黑暗,這樣的比丘死後必定走向痛苦。

278. Arrived at downfall, [going] from womb to womb, from darkness -to darkness, that bhikkhu indeed being of such a kind goes to misery, when he has passed away.

278. vinipātaṃ samāpanno gabbhā gabbhaṃ tamā tamaṃ,
sa ve tādisako bhikkhu pecca¹² dukkhaṃ nigacchati. || Sn_II,6.5 ||

279. “As there might be a cesspit,
full to the brim, many years old,
such a one would be similar,
for one who is blemished is hard to purify. (6)

279 正如積聚多年的糞坑,這樣的有罪之人難以淨化。

279. Just as a cess-pit used for a number of years, completely full, would be hard to clean, so too would anyone be [hard to clean], who was of such a kind, full of depravity.

279. Gūthakūpo yathā assa sampuṇṇo gaṇavassiko,
yo¹³ evarūpo assa, dubbisodho hi saṅgaṇo.¹⁴ || Sn_II,6.6 ||

280. “When you know one like this,
bhikkhus, one attached to the home life,
of evil desires, evil intentions,
evil conduct and resort, (7) [50]

280 比丘們啊!你們要知道,這種人執著家庭、有罪惡的欲望、罪惡的思想、罪惡的品行。

280. Whom you know to be of such a kind, bhikkhus, [still] intent upon the house{-holder’s life], having evil desires, having evil
thoughts, having evil conduct and sphere of ‘activity,

280. Yaṃ evarūpaṃ jānātha bhikkhavo gehanissitaṃ
pāpicchaṃ pāpasaṃkappaṃ pāpāacāragocaraṃ, || Sn_II,6.7 ||

281. “having come together in harmony,
all of you should shun him.
Cast out the trash!
Expel the depraved fellow! (8)

281 讓一切和諧協調,你們要避開這種人,掃除污穢,清除污垢。

281. <5o> all of-you, becoming united, shun him. Blow away the sweepings, throw away the ‘rubbish,

281. sabbe samaggā hutvāna abhinibbijjayātha¹ naṃ:
kāraṇḍavaṃ niddhamatha, kasambuṃ apakas-
satha,² || Sn_II,6.8 ||

282. “Then sweep the chaff away, non-ascetics
who imagine themselves ascetics!
Having blown away those of evil desires,
of evil conduct and resort, (9)

282 你們要象剔除秕糠一樣,剔除那些自稱是沙門的假沙門,清除罪惡的欲望、罪惡品行。

282. then remove the chaff, [that is] those who are not ascetics [although] thinking they are ascetics. Having blown away those with evil desires, of evil conduct and sphere of activity,

282. tato palāpe vāhetha assamaṇe samaṇamānine.
Niddhamitvāna pāpicche pāpāacāragocare || Sn_II,6.9 ||

283. “let the pure, ever mindful,
make their dwelling with the pure.
Then, harmonious and judicious,
you will make an end of suffering.” (10)

283 讓有見識的純潔者與純潔者生活在一起,和諧相處的智者將結束痛苦。

283. being pure, make ‘your dwelling with the pure, being mindful. Then, united, zealous, you will make an end of misery. .

283. suddhā suddhehi saṃvāsaṃ kappayavho patissatā,
tato samaggā nipakā dukkhass'; antaṃ karissathā ti || Sn_II,6.10 ||

284. “The rishis of the past
controlled themselves and were austere;
having abandoned the five strands of sense pleasures,
they practiced for their own good. (1) [51]

284 “古代仙人控制自我,修習苦行,摒棄五官享樂,按照自己的目的生活。

284. ‘The seers of old had fully restrained selves, [and] were austere. . Having abandoned the five strands of sensual pleasures, they practised their own welfare.

284. "Isayo pubbakā āsuṃ saññatattā tapassino,
pañca kāmagume hitvā attadattham acārisuṃ.⁵ || Sn_II,7.1 ||

285. “The brahmins did not own cattle,
nor did they keep bullion and grain.
They had study as their wealth and grain;
they guarded a divine treasure. (2)

285 “那些婆羅門沒有牲畜,沒有金子,沒有穀物,吟誦是他們的財富和穀物,他們守護這個梵寶。

285. <5I> The brahiuans had no cattle, no gold, no wealth. They had study as their wealth and grain. They guarded the holy life as their treasure.

285. Na pasū brāhmaṇān'; āsuṃ, na hiraññaṃ na dhāniyaṃ,
sajjhāyadha adhaññāsuṃ,¹ brahmaṃ² nidhim apālayuṃ. || Sn_II,7.2 ||

286. “Whatever was prepared for them,
such food was placed at their doors.
People thought what was prepared in faith
should be given to those who sought it. (3)

286 “人們認為應該虔誠地為婆羅門準備好食物,並把準備好的食物放在門口。

286. What was prepared for them, food made ready at the door, prepared in faith, they thought this was to be given to those who sought.

286. Yaṃ tesaṃ³ pakataṃ āsi⁴ dvārabhattaṃ upaṭṭhitaṃ
saddhāpakatam5 esānaṃ6 dātave tad7 amaññisuṃ.8 || Sn_II,7.3 ||

287. “With cloths dyed various colors,
with bedding, and with dwellings,
[those from] prosperous provinces and realms
paid homage to those brahmins. (4)

287 “準備好各色衣服、床榻和居室,城內和國內的富人出來,向婆羅門致敬。

287. Prosperous countries and kingdoms revered those brahmans with multi-coloured clothes, beds and lodgings.

287. Nānārattehi vatthehi sayaneh'; āvasathehi ca
phitā9 janapadā raṭṭhā te namassiṃsu brāhmaṇe. || Sn_II,7.4 ||

288. “The brahmins were inviolable,
unconquerable, protected by Dhamma.
No one at all obstructed them in any way
at the doors of their homes. (5)

288 “那些婆羅門不可侵犯,不可戰勝,受正法保護,無論出現在哪家門前,都不會遭到拒絕。

288. Brahinans were inviolable, unconquerable, protected by the law. No one obstructed them at all at the doors of families.

288. Avajjhā brāhmaṇā āsuṃ¹⁰ ajeyyā dhammarakkhitā,
na ne koci nivāresi kuladvāresu sabbaso. || Sn_II,7.5 ||

289. “For forty-eight years they observed
the spiritual life of virginal celibacy.
The brahmins in the past pursued
the quest for knowledge and conduct. (6)

289 “那些婆羅門修習四十八年梵行,努力追求知識和善行。

289. For forty-eight years they practised the life of a young brahman; in former times the brahmans practised the search for knowledge and [good] conduct.

289. Aṭṭhacattārīsaṃ¹¹ vassāni
komārabrahmacariyaṃ¹² cariṃsu te,
vijjācaraṇapariyiṭṭhiṃ¹³ acaruṃ¹⁴ brāhmaṇā pure. || Sn_II,7.6 ||

290. “The brahmins did not marry outside,
nor did they purchase a wife.
Having united through affection,
they agreed to dwell together. (7)

290 “那些婆羅門不與其他種姓女子結婚,也不買妻子;他們婚後相親相愛,和睦地共同生活。

290: Brahmans did not go to another {caste for a wife], nor did they buy a wife. Having come together by mutual consent only, they found pleasure in living. together.

290. Na brāhmaṇā aññam agamuṃ, na pi {bhariyaṃ} kiṇiṃsu¹⁵ te,
sampiyen'; eva saṃvāsaṃ saṅgantvā samarocayuṃ. || Sn_II,7.7 ||

291. “Apart from that occasion,
after her fertile season was over,
the brahmins never went to her
for sexual intercourse during the interval. (8)

291 “除了行經之末,那些婆羅門不在別時進行房事。

291. Brahmans did not indulge in sexual intercourse at any other time except at the cessation of the menstrual period.

291. Aññatra tamhā samayā utuveramaṇim pati¹⁶
antarā methunaṃ dhammaṃ nāssu¹⁷ gacchanti brāhmaṇā. || Sn_II,7.8 ||

292. “They praised the spiritual life
of celibacy and good behavior,
rectitude, mildness, and austerity,
gentleness, harmlessness, and patience. (9) [52]

292 “他們稱頌梵行、戒行、正直、溫和、苦行、和善、仁慈和忍耐。

292. They praised the holy life, and virtuous conduct, uprightness, mildness, and austerity, meekness and non-violence, and forbearance.

292. Brahmacariyañ ca sīlañ ca ajjavaṃ maddavaṃ tapaṃ
soraccaṃ¹⁸ avihiṃsañ ca khantiñ¹⁹ cāpi avaṇṇa-
yaṃ. || Sn_II,7.9 ||

293. “He who was supreme among them—
the brahmin firm in his exertion—
did not engage in sex,
even in a dream. (10)

293 “他們中的最高者勤奮努力,即使在睡夢中,也不沾染房事。

293. <52> Whichever of them was the supreme brahman, of firm endeavour, he indeed did not indulge in sexual intercourse even ina dream.

293. Yo nesaṃ paramo āsi brahmā¹ {daḷhaparakkamo},
sa vāpi² methunaṃ dhammaṃ supinantena³ nāgamā. || Sn_II,7.10 ||

294. “Training in accordance with his practice,
others here of intelligent disposition
praised the spiritual life of celibacy
as well as good behavior and patience. (11)

294 “世上一些智者效仿他的品行,讚美梵行、戒行,忍耐。

294. Following his practice, some of wise disposition here praised the holy life, and virtuous conduct, and forbearance too.

294. Tassa vattam anusikkhantā idh'; eke viññujātikā
brahmacariyañ ca sīlañ ca khantiñ cāpi avaṇṇayuṃ. || Sn_II,7.11 ||

295. “Having requested rice,
bedding, clothes, ghee, and oil,
having righteously collected them,
they then performed sacrifice.
But at the sacrifice that was arranged,
they did not slaughter cattle.103 (12)

295 “那些婆羅門乞求了大米、床榻、衣服和酥油,放在一起,準備祭祀。在舉行祭祀時,他們不殺牛。

295. Having asked for rice, a bed, clothes, and butter and oil, having collected them properly, from that they performed the sacrifice. When the sacrifice occurred, they did not kill cows.

295. Taṇḍulaṃ sayanaṃ vatthaṃ sappitelañ⁴ ca yāciya
dhammena samudānetvā⁵ tato yaññam akappayaṃ,
upaṭṭhitasmiṃ⁶ yaññasmiṃ nāssu⁷ gāvo haniṃsu te. || Sn_II,7.12 ||

296. “Like a mother, father, brother,
or any other relatives,
cows are our supreme friends,
since medicines are produced in them. (13)

296 “正如父母兄弟或其他親屬,牛也是我們最好的朋友,它們身上產生良藥。

296. “Like a mother, father, brother, or other relative too, cows are our best friends, in which medicines are produced.

296. ‘Yathā mātā pitā bhātā aññe vā pi ca ñātakā
gāvo no paramā mittā, yāsu jāyanti osadhā, || Sn_II,7.13 ||

297. “They give food and strength,
and so too beauty and happiness.
Having recognized this benefit,
they did not slaughter cattle. (14)

297 “牛提供食物,力量,美麗和幸福,他們懂得這個道理,因而不殺牛。

297. They give food, strength, [good] complexion, and likewise happiness.” Knowing this fact, they did not kill cows.

297. annadā baladā c'; etā vaṇṇadā sukhadā tathā'
etam atthavasaṃ⁸ ñatvā nāssu⁷ gāvo haniṃsu te. || Sn_II,7.14 ||

298. “Delicate, with large bodies,
handsome, and glorious, the brahmins
were keen on what was to be done and not done
according to their own traditions.
As long as these continued in the world,
this population happily flourished. (15)

298 “那些婆羅門文雅,魁梧,俊美,享有聲譽,熱忱地履行他們的各種職責,只要他們生存在這世界上,人類便繁榮幸福。

298. Tender, with large bodies, with [good] complexion, famous, brahmans were eager in respect of what was to be done and what was not to be done, in accordance with their own lore. As long as {the lore} existed in the world, this race prospered in happiness.

298. Sukhumālā mahākāyā vaṇṇavanto yasassino
brāhmaṇā sehi dhammehi kiccākiccesu ussukā,
yāva loke avattiṃsu, sukham edhittha⁹ ayam⁴ pajā. || Sn_II,7.15 ||

299. “But an inversion took place in them:
having [previously] seen the slight as slight,
they saw the splendor of the king
and lavishly adorned women, (16)

299 “但他們漸漸發生變化,因為他們看到國王享有榮華富貴,盛裝的女子。

299. [But] there was a change in them. Seeing little by little the splendour of the king, and women’adomed,

299. Tesaṃ āsi vipallāso: disvāna aṇuto aṇuṃ
rājino ca viyākāraṃ nariyo ca¹⁰ samalaṃkatā || Sn_II,7.16 ||

300. “chariots yoked with thoroughbreds,
well made, with colorful coverings,
abodes and residences that were
designed and measured in proportion. (17)

300 “套有高頭大馬的精緻車輛,絢麗的華蓋,精心間隔成室外的宮殿和住宅。

300. and chariots yoked to thoroughbreds, well-made, with variegated coverings, dwellings and houses evenly proportioned and [well] laidout,

300. rathe cājaññasaṃyutte¹¹ sukate cittasibbane
nivesane nivese ca vibhatte bhāgaso mite || Sn_II,7.17 ||

301. “The brahmins then coveted
abundant human wealth
accompanied by herds of cattle,
and groups of resplendent women. (18)

301 “看見這個大人物牛群圍繞,美女簇擁,那些婆羅門也貪圖這種享受。

301. [and] great human wealth, surrounded by herds of cows, combined with groups of excellent women, the brahmans coveted this.

301. gomaṇḍalaparibbūḷhaṃ12 nārīvaragaṇāyutaṃ13
uḷāraṃ mānusaṃ bhogaṃ abhijjhāyiṃsu brāhmaṇā. || Sn_II,7.18 ||

302. “Having composed hymns to that end,
they then approached Okkāka and said: [53]
‘You have abundant wealth and grain.
Sacrifice, you have much treasure;
sacrifice, you have much wealth.’ (19)

302 “於是,他們為此編了一些頌詩,到烏迦格國王那裏,說道:‘你己擁有許多財富和穀物。祭祀吧,為了大量的財富!祭祀吧,為了大量的財富!’

302. Having composed hymns for this purpose, they then went up to Okkāka. <53> "You have much wealth and grain. Sacrifice, [for] your property is much. Sacrifice, [for] your wealth is much."

302. Te tattha mante ganthetvā14 Okkākaṃ tad15 upāgamuṃ:"pahūtadhanadhañño si,
yajassu, bahu te vittaṃ,1 yajassu, bahu te dhanaṃ". || Sn_II,7.19 ||

303. “And then, convinced by the brahmins,
the king, lord of charioteers,
had these sacrifices performed:
the horse sacrifice, the man sacrifice,
the sammāpāsa, vācapeyya, and niraggaḷa.
He then gave wealth to the brahmins: (20)

303 “於是這位車主國王在那些婆羅門指導下,順利地舉行馬祭、人祭、擲棍祭和蘇摩祭,舉行完這些祭祀,他賜給婆羅門財富:

303. And then the king, the lord of wartiors, induced by the brahmans. having performed these sacrifices, the assamedha, the purisamedha, the sammāpāsa, the vācapeyya, [and] the niraggala, gave wealth to the brahmans:

303. Tato ca rājā saññatto brāhmaṇehi rathesabho
assamedhaṃ purisamedhaṃ sammāpāsaṃ2
[F._54] vācapeyyaṃ3 niraggaḷaṃ,
ete yāge yajitvāna brāhmaṇānaṃ adā dhanaṃ: || Sn_II,7.20 ||

304. “cattle and bedding and clothes
and lavishly adorned women;
chariots yoked with thoroughbreds,
well made, with variegated coverings; (21)

304 “牛群、床榻、衣服、盛裝的女子、套有高頭大馬的精緻車輛、絢麗的華蓋、

304. cows, and a bed, and clothes, and adorned women, and chariots yoked to thoroughbreds, well made, with variegated coverings.

304. gāvo sayanañ ca vatthañ ca nariyo ca4 samalaṃkatā
rathe cājaññasaṃyutte sukate cittasibbane, || Sn_II,7.21 ||

305. “residences that were delightful
and well designed in proportion.
Having filled them with various kinds of grain,
he gave this wealth to the brahmins. (22)

305 “精心間隔成室的舒適住宅,屋中裝滿各種穀物。國一賜給那些婆羅門這些財富。

305. Having filled delightful dwellings, evenly proportioned, with various sorts of grain, he gave wealth to the brahmans.

305. nivesanāni rammāni suvibhattāni bhāgaso
nānādhaññassa pūretvā5 brāhmaṇānaṃ adā dhanaṃ. || Sn_II,7.22 ||

306. “Having obtained wealth there,
they agreed to store it up.
As they fell under the control of desire,
their craving increased still more.
Having composed hymns for this purpose,
they again approached Okkāka and said: (23)

306 “他們得到財富後,渴望積聚財富,他們充滿渴望,貪婪增長,為此,他們又編了些頌詩,到烏迦格國王那裏,說道:

306. And they, receiving wealth there, found pleasure in hoarding it up. Overcome by desire, their craving increased the more. Having composed hymns for this purpose, they went up to Okkāka again.

306. Te ca tattha dhanaṃ laddhā sannidhiṃ6 samarocayuṃ,
tesaṃ icchāvatiṇṇānaṃ bhiyyo taṇhā pavaḍḍhatha,
te tattha mante ganthetvā7 Okkākaṃ punam {upāgamuṃ:}8 || Sn_II,7.23 ||

307. “‘Like water and the earth
like bullion, wealth, and grain,
just so are cattle [useful] to people,
for they are requisites of living beings.
Sacrifice, you have much treasure;
sacrifice, you have much wealth.’ (24)

307 “‘對於人來說,牛的重要如同水、土地、金子、財產和穀物,因為牛是眾生的必需品。祭祀吧,為了大量的財富!祭祀吧,為了大量的財富!’”

307. "As are water, earth, gold, wealth, and grain, so are cows to men. For this is a requisite for living creatures. Sacrifice, [for] your property is much. Sacrifice, (for] your wealth is much."

307. "Yathā āpo ca paṭhavī9 ca hiraññaṃ10 dhanadhāniyaṃ,
evaṃ gāvo manussānaṃ, parikkhāro so hi pāṇinaṃ,
yajassu, bahu te11 vittaṃ, yajassu, bahu te12 {dhanaṃ"} || Sn_II,7.24 ||

308. “And then the king, lord of charioteers,
convinced by the brahmins,
had many hundreds and thousands of cows
slaughtered in sacrifice. (25)

308 “於是車主國王在那些婆羅門指導下,殺了數十萬頭牛作祭品。

308. And then the king, the lord of warriors, induced by the brahmans, had many hundreds of thousands of cows killed in a sacrifice.

308. Tato ca rājā saññatto13 brāhmaṇehi rathesabho
nekā14 satasahassiyo gāvo yaññe15 aghātayi. || Sn_II,7.25 ||

309. “They did not harm anyone in any way—
not with their feet or their horns.
The cows were as mild as lambs,
giving buckets of milk.
But having grabbed their horns,
the king slew them with a knife. (26) [54]

309 “這些牛從未用角傷人,像羊羔一樣馴順,提供成罐的牛奶,國王卻讓人抓住牛角,用刀宰殺它們。

309. Not by their feet, nor by their horns, nor by anything [else] had the cows harmed [anyone]. They were like sheep, meek, giving pails of milk. [Nevertheless] the king, seizing them by the homs, had them killed with a knife.

309. Na pādā na visāṇena nāssu16 hiṃsanti kenaci
gāvo eḷakasamānā [F._55] soratā17 kumbhadūhanā,18
tā visāṇe gahetvāna rājā satthena ghātayi.19 || Sn_II,7.26 ||

310. “Then the devas and the fathers,104
Indra, the asuras, and rakkhasas,
cried out, ‘How unrighteous!’
because the knife struck a cow. (27)

310 “屠刀落在這些牛的身上時,天神,祖先,因陀羅,阿修羅,羅刹驚呼道:‘正法休矣!’

310. <54> And then the devas, and' the fathers, Inda, asuras and rakkhasas cried out: "[This is] injustice," when the knife fell on the COWS.

310. Tato ca1 devā pitaro2 Indo asurarakkhasā
"adhammo" iti pakkanduṃ, yaṃ satthaṃ nipatī gave.3 || Sn_II,7.27 ||

311. “Formerly there were three illnesses:
desire, hunger, and old age.
But because of the slaughter of cattle,
there came to be ninety-eight. (28)

311 “從前只有三種弊病:願望、饑餓和衰老,而今由於殺牛,出現了九十八種弊病。

311. Formerly there were three diseases: desire, hunger, and old age. But from the killing of cattle ninety-eight [diseases] came.

311. Tayo rogā pure āsuṃ: icchā, anasanañ,4 jarā,
pasūnañ ca samārambhā aṭṭhānavuti-m-āgamuṃ. || Sn_II,7.28 ||

312. “This unrighteousness by violence
has come down as an ancient custom.
They kill the harmless creatures;
the sacrificers fall from righteousness. (29)

312 “這種古老的非法施暴的行為從此出現,無辜的牛遭到宰殺,祭司們背離了正法。

312. This injustice of using violence has come down [to us] as an ancient practice. Innocent [cows] are killed; the sacrificers fall away from justice.

312. Eso adhammo daṇḍānaṃ okkanto purāṇo ahū:5
adūsikāyo6 haññanti dhammā dhaṃsenti7 yājakā. || Sn_II,7.29 ||

313. “In such a way this mean practice,
though ancient, is censured by the wise.
Wherever they see such a thing,
people censure the sacrificer. (30)

313 “這種古老的卑劣行為受到智者譴責,人們看到這種行為,就譴責祭司。

313. Thus this ancient mean practice is blamed by those who understand. Where people see such a thing [being done], they blame the sacrificer.

313. Evam eso aṇudhammo porāṇo8 viññugarahito,9
yattha edisakaṃ passati, yājakaṃ garahatī10 jano. || Sn_II,7.30 ||

314. “When the Dhamma had thus been lost,
suddas and vessas were divided.
Numerous khattiyas were divided;
the wife despised her husband.105 (31)

314 “正法崩潰,首陀羅,吠舍四分五裂,刹帝利四分五裂,妻子不尊敬丈夫。

314. When justice perished thus; suddas and vessikas were split; khattiyas were split wide apart; a wife despised her husband.

314. Evaṃ dhamme viyāpanne11 vibhinnā suddavessikā,12
puthu13 vibhinnā14 khattiyā, pati15 bhariyā avamaññatha.16 || Sn_II,7.31 ||

315. “Khattiyas and Brahmā’s kinsmen,
and others protected by their clan,
disregarding the doctrine of birth,
have come under the control of sensual pleasures.” (32)

When this was said, those affluent brahmins said this to the
Blessed One: “Excellent, Master Gotama! Excellent, Master
Gotama! Master Gotama has made the Dhamma clear in many
ways, as though he were turning upright what had been over-thrown, revealing what was hidden, showing the way to one
who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. We now go for refuge to Mas-
ter Gotama, to the Dhamma, [55] and to the Sangha of bhikkhus. Let Master Gotama consider us lay followers who from today have gone for refuge for life.”

315 “刹帝利、婆羅門和其他人都受族姓保護。現在他們無視種姓說,而沉溺於愛欲之中”

聽了這些話,這些富裕的婆羅門對世尊說道:“妙極了,喬答摩! 妙極了,喬答摩!正象一
個人,喬達摩啊!扶正摔倒的東西,揭示隱蔽的東西,給迷路者指路,在黑暗中舉著油燈,讓那些
有眼者能看到達東西,世尊喬答摩以各種方式說法。我們要皈依世尊喬答摩,皈依法,皈依比丘僧
團。請世尊接受我們為優婆塞,從今以後,我們將終生尋求庇護。

315. Khattiyas and the relatives of Brahmā and the others who were protected by clan, putting aside talk about caste, came under the influence of sensual pleasures.'

When this had been said, the wealthy brahmans said to the Blessed One:'Wonderful, venerable Gotama, wonderful, venerable Gotama. Jus as, venerable Gotama, one might set upright what has been overturned; or uncover that which has been covered, or point out the way to one who had gone astray, or bring an oil-lamp into the darkness, so that those with eyes might see shapes, in the same way the doctrine has been declared by the venerable Gotama in manifold ways. We go to the venerable Gotama as a refuge, and to the Doctrine, <55> and to the Order of bhikkhus. May the venerable Gotama accept us as lay-followers, who have taken refuge from this day forth as long as life lasts.'

315. Khattiyā brahmabandhū ca ye c'; aññe gottarakkhitā
jātivādaṃ niraṃkatvā kāmānaṃ vasam upāgamun"17 ti. || Sn_II,7.32 ||

Evaṃ vatte te brāhmaṇamahāsālā Bhagavantaṃ etad
avocaṃ: "abhikkantaṃ bho Gotama, abhikkantaṃ bho
Gotama, seyyathā pi bho Gotama nikkujjitaṃ vā [F._56]
ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā
maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya
‘cakkhumanto rūpāni dakkhintī'; ti, evam evaṃ bhotā
Gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ
bhavantaṃ Gotamaṃ saraṇaṃ gacchāma dhammañ ca bhikkhusaṃghañ ca, upāsake no bhavaṃ Gotamo dhāretu
ajjatagge pāṇupete1 saraṇaṃ gate" ti
BRĀHMAṆADHAMMIKASUTTAṂ2 NIṬṬHITAṂ.

316. A person should venerate the one
from whom he would learn the Dhamma,
just as the deities venerate Indra.
Being venerated, the learned one,
pleased with him, reveals the Dhamma. (1)

316 人應該崇敬能從他那裏學到正法的人,正如眾神崇敬因陀羅。這種受崇敬、受歡迎、學識淵博
的人能曉喻正法。

316. A man should honour one from whom he can learn the doctrine, just as the deities honour Inda. With clear mind, learned, he reveals the doctrine to him when he is honoured.

316. Yasmā4 hi dhammaṃ puriso {vijaññā},
Indaṃ va naṃ devatā pūjayeyya,
so pūjito tasmiṃ5 pasannacitto
bahussuto pātukaroti dhammaṃ. || Sn_II,8.1 ||

317. Having attended and listened to it,
practicing in accordance with the Dhamma,
a wise [pupil] who heedfully follows such [a teacher]
becomes intelligent, incisive, and astute. (2)

317 一個堅定、勤奮的人與這樣的人交往,領會精義,銘記在心,依法行動,他便成為聰明睿智的
能人。

317. If anyone cultivates such a man careful[ly], making it his aim and listening attentive[ly], entering upon the doctrine and what conforms with the doctrine, he becomes understanding, intelligent and subtle.

317. Tad aṭṭhikatvāna nisamma dhīro
dhammānudhammaṃ paṭipajjamāno
viññū vibhāvī6 nipuṇo ca hoti,
yo tādisaṃ bhajati7 appamatto. || Sn_II,8.2 ||

318. But if one resorts to a petty fool
who has not reached the goal and is full of envy,
not having discerned the Dhamma right here,
one meets death still immersed in doubt. (3)

318 如果追隨低能愚昧,不明事義而妒忌心重的人,他就不可能領悟正法,驅除疑惑,而只能走向
死亡。

318. But consorting with a poor fool, who has not gained the goal and is envious, one goes to one's death, having failed to understand the doctrine clearly in this world, and not having overcome doubt.

318. Khuddañ ca bālaṃ upasevamāno
anāgatatthañ ca bālaṃ usūyakañ8 ca
idh'; eva dhammaṃ avibhāvayitvā
avitiṇṇakaṃkho maraṇaṃ upeti. || Sn_II,8.3 ||

319. It is like a man who might enter a river,
a torrent roiling with a swift current:
being swept away, flowing with the stream,
how could he help others to cross? (4)

319 正如一個落水者,他自己只能在洶湧奔騰的河水中隨波沉浮,怎麼還能幫助別人渡過河去呢?

319. How can a man who has gone down into a river, a swift-flowing stream in spate, and is carried along with the current, help others to cross?

319. Yathā naro āpagaṃ9 otaritvā
mahodikaṃ salilaṃ10 sīghasotaṃ,
so vuyhamāno anusotagāmī11
kiṃ so pare sakkhati tārayetuṃ, || Sn_II,8.4 ||

320. Just so, without having discerned the Dhamma,
without attending to the meaning under the learned ones,
not understanding it oneself, immersed in doubt,
how can one get others to perceive it? (5) [56]

320 同樣,一個人不明了正法,又不請教學問淵博的人,他自己都一竅不通,沒有驅除疑惑,怎能
能教誨別人?

320. In the same way, how can one who has failed to understand the doctrine clearly, and has not listened to the explanation given by the learned ones, who is ignorant of it himself and has not overcome doubt, help others to realise it?

320. tath'; eva dhammaṃ avibhāvayitvā
bahussutānaṃ anisāmay'; atthaṃ,
[F._57] sayaṃ ajānaṃ12 avitiṇṇakaṃkho
kiṃ so pare sakkhati nijjhapetuṃ.13 || Sn_II,8.5 ||

321. But as one who has embarked on a strong boat,
equipped with an oar and a rudder,
skillful, thoughtful, knowing the method there,
might thereby convey many others across, (6)

321 正職登上一條備有槳和舵的堅固的船,他技術高明,經驗豐富,能載運其他許多人過河。

321. <56> Just as one embarking upon a strong boat. provided with oar and rudder, could bring many others across there, being skilful. thoughtful, and knowing the means thereof.

321. Yathā pi nāvaṃ daḷham āruhitvā
piyen'; arittena1 samaṅgibhūto,2
so tāraye tattha bahū pi aññe
tatrūpayaññū3 kusalo mutīmā, || Sn_II,8.6 ||

322. just so, a knowledge-master, self-developed,
learned and of unwavering character,
understanding it himself, might get others to perceive it—
those equipped with attentive ears as a supporting
condition. (7)

322 同樣,一個精通知識,、自我完美、思想堅定的人,他能教會其他專心致志的人。

322. In the same way, one who has knowledge and has developed himself, who is learned and unshakable, understanding it himself, could make others realise it, if they have the ability to listen attentively.

322. evam4 pi yo vedagu5 bhāvitatto
bahussuto hoti avedhadhammo,
so kho pare nijjhapaye6 pajānaṃ
sotāvadhānūpanisūpapanne.7 || Sn_II,8.7 ||

323. Therefore one should follow the good person,
one who is intelligent and learned.
Having known the meaning, practicing along,
one who has understood the Dhamma can obtain
bliss. (8)

323 因此,應該與聰明睿智、學問淵博的善人交往,精通正法,明瞭事義,付之實踐,便函能獲得幸福。

323. Therefore one should cultivate a good man who is wise and learned. Understanding the meaning, and following [the path], knowing the doctrine, one would attain happiness.

323. Tasmā have sappurisaṃ bhajetha
medhāvinañ4 c'; eva bahussutañ8 ca,
aññāya atthaṃ paṭipajjamāno
viññātadhammo so sukhaṃ labhethā ti || Sn_II,8.8 ||

324. “Having what good behavior,
having what sort of conduct,
fostering what kind of actions,
can a person be properly settled
and attain the highest goal?” (1)

324 憑什麼戒行,憑什麼行為,做什麼事情,一個人才能真正確立自己,達到至高目的?

324. Having what moral conduct, having what practice, promoting what deeds, would a man be properly established and gain the supreme goal?

324. "Kiṃsīlo kiṃsamācāro kāni kammāni brūhayaṃ
naro sammāviviṭṭh'; assa uttamatthañ ca pāpuṇe". || Sn_II,9.1 ||

325. “One should be respectful toward elders, without
envy;
one should know the proper time for seeing one’s
teachers.
When a Dhamma talk is occurring, one who knows the
occasion
should listen carefully to well-spoken words. (2)

325 他應該尊敬長者,不妒忌,懂得按時拜見老師,抓住機會討論正法,專心聆聽精妙言辭。

325. He should be one who honours older people, [is] not envious, and he should be one who knows the [right] time for seeing teachers.
[Being] one who knows the occasion [for hearing] he should listen attentively to a discourse of the doctrine when it is uttered, [and] the well-spoken [sayings].

325. "Vaddhāpacāyī9 anusuyyako10 siyā,
kālaññu11 c'; assa12 garunaṃ13 dassanāya,
dhammiṃ14 kathaṃ erayitaṃ15 khaṇaññū
suṇeyya sakkacca4 subhāsitāni. || Sn_II,9.2 ||

326. “One should go to teachers at the proper time,
having dropped one’s pride, with a humble manner. [57]
One should recollect and practice the meaning,
the Dhamma, self-control, and the spiritual life. (3)

326 他應該按時拜見老師,驅除愚執,舉止謙恭,記住事義、正法、自製和梵行,並付之實踐。

326. He should go to the teachers' presence at the right time, putting aside stubbornness, being of meek disposition, <57> and he should remember the goal, and the doctrine, and practise self-restraint and the holy life

326. Kālena gacche garunaṃ16 sakāsaṃ
thambhaṃ niraṃkatvā nivātavutti, [F._58] atthaṃ dhammaṃ saññamaṃ1 brahmacariyaṃ
anussare c'; eva samācare ca. || Sn_II,9.3 ||

327. “Delighting in the Dhamma, delighted with the
Dhamma,
firm in the Dhamma, knowing how to judge the
Dhamma,
one should not engage in talk that corrupts the Dhamma
but should be guided by genuine well-spoken words. (4)

327 他應該以正法為樂園,喜歡正法,堅守正法,精通正法,不散佈玷污正法的言論,在至理妙言
指引下生活。

327. Taking delight in the doctine, delighting in the doctrine, steadfast in the doctrine, knowing the exegesis of the doctrine, he should not make any utterance detrimental to the doctrine. He should pass his time with true, well-spoken [sayings].

327. Dhammārāmo2 dhammarato
dhamme ṭhito dhammavinicchayaññū
n'; evācare3 dhammasandosavādaṃ
tacchehi niyyetha4 subhāsitehi. || Sn_II,9.4 ||

328. “Having abandoned laughter, chatter, lamenting,
annoyance, hypocritical deeds, scheming, greed, conceit,
stubbornness, crudeness, blemishes, infatuation:
one should live free from vanity, inwardly firm. (5)

328 他應該拋棄嘲笑、嚕嗦、悲歎、卑劣、欺騙、虛偽、抱怨、粗魯、墮落和愚癡,擺脫迷妄,思
想堅定。

328. Having abandoned laughter, mumbling, lamentation, hatred, deception, hypocrisy, greed and pride, impetuosity, roughness, sin and infatuation, he should wander without pride, with steadfast self.

328. Hassaṃ5 jappaṃ paridevaṃ6 padosaṃ
māyākataṃ kuhanaṃ giddhimānaṃ
sārambha7-kakkassa8-kasāva9-mucchaṃ
hitvā care vītamado ṭhitatto. || Sn_II,9.5 ||

329. “What is understood is the core of well-spoken
words;
concentration is the core of what has been learned and
understood.107
Wisdom and learning do not grow
for a person who is impetuous and heedless. (6)

329 妙語是理解的精華,理解的知識是禪定的精華,一個粗疏懈怠的人,他的理解力和知識都不會
增長

329. [Sayings] of which the essence is understood are well-spoken, and leaming (when] understood is the essence of concentration. The wisdom and learning of the man who is hasty and negligent do not increase.

329. Viññātasārāni subhāsitāni,
sutañ ca10 viññātaṃ11 samādhisāraṃ, --
na tassa paññā ca sutañ ca vaḍḍhati,
yo sāhaso hoti naro pamatto. || Sn_II,9.6 ||

330. “Those who delight in the Dhamma taught by the
noble ones
are unsurpassed in speech, mind, and action.
Being settled in peace, gentleness, and concentration,
they have reached the core of learning and wisdom.” (7)

330 那些人熱愛聖賢宣示的正法,他們言語、思想和行為無與倫比,他們達到平靜、溫順和禪定,
獲得知識和理解力的精華。

330. But those who delight in the doctrine preached by the noble ones, are unsurpassed in word, thought, and deed. Well-established in peace, meekness, and concentration, they have attained the essence of learning and wisdom.

330. Dhamme ca ye ariyapavedite12 ratā
anuttarā te vacasā manasā kammanā ca,13
te santi-soracca-samādhisaṇṭhitā
sutassa paññāya ca sāram ajjhagū" ti || Sn_II,9.7 ||

331. Arouse yourselves, sit up!
What good to you is sleeping?
For what sleep can there be for the afflicted,
for those injured, pierced by the dart? (1) [58]

331 起來!坐起來!睡覺有什麼用?對那些被箭射中而受痛苦折磨的人,睡覺有什麼用?

331. Arise! Sit up! What need have you of sleep? For what rest is there for the sick, pierced by the barb, [and] hurt?

331. Uṭṭhahatha nisīdatha, ko attho supitena vo,
[F._59] āturānaṃ14 hi kā niddā sallaviddhāna ruppataṃ. || Sn_II,10.1 ||

332. Arouse yourselves, sit up!
Train vigorously for the state of peace.
Do not let the King of Death, having caught you
heedless,
delude you who have come under his control. (2)

332 起來!坐起來!堅定地學習,求得平靜,別讓死神知道你懈怠,把你愚弄,落入他的掌中。

332. <58> Arise! Sit up! Train yourselves hard for peace. May the king of death, knowing you to be negligent, not delude you [so that you) come under his influence.

332. Uṭṭhahatha1 nisīdatha daḷhaṃ sikkhatha2 santiyā,
mā vo pamatte viññāya maccurājā3 amohayittha4
vasānuge. || Sn_II,10.2 ||

333. Cross over this attachment
by which devas and human beings,
full of need, are held fast.
Do not let the opportunity pass you by;
for those who have missed the opportunity
sorrow when they arrive in hell. (3)

333 越過天神和世人都渴求和執著的貪欲,不要錯過你的時機,因為錯過時機的人在墜入地獄時不
勝悲哀。

333. Cross over this attachment, tied to which and desiring which devas and men remain [in existence]. Let not the oppostunity pass you by, for those who have rissed the opportunity grieve when consigned to hell.

333. Yāya devā manussā ca sitā5 tiṭṭhanti atthikā,
tarath'; etaṃ visattikaṃ, khaṇo ve6 mā upaccagā,
khaṇātītā hi socanti nirayamhi samappitā. || Sn_II,10.3 ||

334 懈怠是污垢,繼續懈怠是污垢;應該通過勤奮努力和學習知識,拔出自己的箭。

334. Negligence is defilement; defilement arises from negligence; by vigilance [and] knowledge one should pluck out one's own barb.

334. Pamādo rajo . . .,7 pamādānupatito rajo:
appamādena vijjāya abbahe8 sallam attano ti || Sn_II,10.4 ||

Introductory verses

335. “Do you not despise the wise man
because of constantly living with him?
Is the torchbearer of humankind
always respected by you?” (1)

335 “你是否因為與智者常住一起而輕視他? 你是否尊敬手持火把為人類照明者?

Introductory verses

335. 'Do you not despise the wise man because of living with him constantly? Is the one who holds up the torch for men honoured by you?'

335. "Kacci{9} abhiṇhasaṃvāsā{10} nāvajānāsi paṇḍitaṃ,
ukkādhāro{11} manussānaṃ kacci{9} apacito{12} tayā", || Sn_II,11.1 ||

336. “I do not despise the wise man
because of constantly living with him.
The torchbearer of humankind
is always respected by me.” (2)

336 “我不因為與智者常住一起而輕視他,我始終尊敬手持火把為人類照明者。”

336. 'I do not despise the wise man because of living with him constantly. The one who holds up the torch for men is always honoured by me.'

336. "Nāhaṃ abhiṇhasaṃvāsā{10} avajānāmi paṇḍitaṃ,
ukkādhāro{11} manussānaṃ niccaṃ apacito{12} mayā",
Vatthugāthā{13} || Sn_II,11.2 ||

[The instruction]

337. “Having given up the five strands of sensual
pleasure,
so pleasing and delightful to the mind,
having renounced the home life out of faith,
be one who makes an end to suffering. (3)

337 “願你摒棄美麗迷人的五官享樂,虔誠地出家,結束痛苦。

337. 'Having abandoned the five strands of sensual pleasures, delightful in form, pleasing the mind, having gone forth from the house in faith, put an end to misery.

337. "Pañca kāmaguṇe hitvā piyarūpe manorame
saddhāya gharā nikkhamma dukkhass'; antakaro{14}
bhava. || Sn_II,11.3 ||

338. “Associate with good friends,
and resort to a remote lodging,
secluded, a place with little noise;
be moderate in eating. (4) [59]

338 “與品行高尚的人朋友交往,在僻遠安靜的地方隱居,節制飲食。

338. Cultivate noble friends, and a solitary lodging [which is] secluded,
with little noise. Be moderate in eating.

338. Mitte bhajassu kalyāṇe pantañ{15} ca sayanāsanaṃ
vivittaṃ appanigghosaṃ, mattaññū hohi bhojane, || Sn_II,11.4 ||

339. “Do not give rise to craving
for these—a robe and almsfood,
requisites and a lodging:
do not come back to the world again. (5)

339 “不要貪圖衣服、飲食、供養和住處,你就不會返回這世上。

339. <59> A robe, and alms-food, requisites, a lodging, do not crave for these. Do not come back to the world again.

339. cīvare piṇḍapāte ca paccaye sayanāsane1 -
etesu taṇhaṃ2 mā kāsi, mā lokaṃ punar āgami.3 || Sn_II,11.5 ||

340. “Be restrained by the Pātimokkha
and in the five sense faculties.
Let your mindfulness be directed to the body;
be full of disenchantment [toward the world]. (6)

340 “以戒律約束五種感官,思考身體,充滿厭倦。

340. Be restrained in respect of the rules of discipline, and in the five sense-faculties. Be mindful concerning the body. Be full of disgust [with the world].

340. Saṃvuto pātimokkhasmiṃ4 indriyesu ca pañcasu,
satī5 kāyagatā ty-atthu, nibbidābahulo bhava. || Sn_II,11.6 ||

341. “Avoid the mark [of sensual objects],
which is beautiful and connected with lust.
Develop your mind on the unattractive;
[make it] one-pointed, well concentrated. (7)

341 “避開美麗而伴有愛欲的形相,凝思靜慮,轉向醜陋的形相。

341. Avoid [any] sign which is pleasant [and] connected with passion.
Develop a mind [which is] intent and well-concentrated on the unpleasant.

341. Nimittaṃ parivajjehi subhaṃ rāgūpasaṃhitaṃ,6
asubhāya cittaṃ bhāvehi ekaggaṃ susamāhitaṃ, || Sn_II,11.7 ||

342. “And develop the markless state,
discard the latent tendency to conceit.
Then, by breaking through conceit,
you will live in tranquil peace.” (8)

In such a way the Blessed One often exhorted the Venera-
ble Rāhula with these verses.

342 “不受外在形相干擾,拋棄驕傲的習性,通過認請驕傲,你將平靜地生活。世尊用這些偈頌反
復教誨可尊敬的羅喉羅。

342. And develop the signless, [and] cast out the latent tendency to conceit. Then by the full understanding of conceit you will wander,
stilled.'

In this way with these verses the Blessed One constantly instructed the venerable Rähula.

342. animittañ ca bhāvehi, mānānusayam7 ujjaha:
tato mānābhisamayā8 upasanto carissasī" ti. || Sn_II,11.8 ||

Thus have I heard. On one occasion the Blessed One was dwell-
ing at Āḷavī, at the Aggāḷava Cetiya. Now on that occasion the

Venerable Vaṅgīsa’s preceptor, the Elder Nigrodhakappa, had
recently attained final nibbāna at the Aggāḷava Cetiya. Then,

while the Venerable Vaṅgīsa was alone in seclusion, the follow-
ing reflection arose in his mind: “Did my preceptor attain final

nibbāna or not?”

In the evening, when he emerged from seclusion, the Ven-
erable Vaṅgīsa approached the Blessed One, paid homage to

him, and sat down to one side. [60] Seated to one side, the Ven-
erable Vaṅgīsa said to the Blessed One: “Here, Bhante, while

I was alone in seclusion, the following reflection arose in my
mind: ‘Did my preceptor attain final nibbāna or not?’”110 Then,
having risen from his seat, he arranged his upper robe over one
shoulder, reverentially saluted the Blessed One, and addressed
the Blessed One in verse:

343. “We ask111 the teacher of perfect wisdom,
the cutter-off of doubts in this very life:
a bhikkhu passed away at Aggāḷava,
one well known, famous, inwardly quenched. (1)

如是我聞,從前,世尊曾經住在阿羅維的阿迦羅婆寺,那時,尼俱陀迦波長老是可尊敬的文基
娑的老師,不久前在阿迦羅婆寺涅磐。可尊敬的文基娑獨自隱居時,心裏尋思道:“我的老師是涅
磐了,還是沒有涅磐?”傍晚,可尊敬的文基娑離開隱居處,到世尊那裏,向世尊到敬後,坐在一
旁,坐在一旁後,可尊敬的文基娑對世尊說道:“世尊啊!我獨自隱居時,心裏尋思道:‘我的老
師是涅磐了,還是沒有涅磐!’”然後,可尊敬的文基娑從座位上起身,偏覆左肩,雙手合十,對
世尊念偈頌道:

343 “我們要問智慧高超的老師:阿迦羅婆寺的這位比丘死了,他在這世驅除了疑慮,心境平靜,
聲名遠被,人所共知。

Thus have I heard. Once the Blessed One was staying at Alavi, at the Aggalava shrine. At that time the preceptor of the venerable Vangisa, the thera Nigodhakappa, had gained quenching not long before at the Aggalava. shrine. Then this thought arose in the mind of the venerable Vangisa as he meditated in solitude: 'Has my preceptor gained quenching or not? Then the venerable Vangisa, rising from his meditation in the evening, went to the Blessed One, greeted him and sat on one side. <6o> So seated, the venerable Vangisa said to the Blessed One: 'This thought arose in my mind as I meditated in solitude: "Has my preceptor gained quenching or not?" Then the venerable Vangisa, rising from his seat and placing his robe over one shoulder, saluted the Blessed One with cupped hands and addressed him with a verse.

343. 'We ask the teacher who has perfect wisdom, who is the cutter-off of uncertainties in the world of phenomena: A bhikkhu has died at.

Evam me sutaṃ10:
Ekaṃ samayaṃ Bhagavā Āḷaviyaṃ viharati Aggāḷave
cetiye. Tena kho pana samayena āyasmato Vaṅgīsassa11
upajjhāyo Nigrodhakappo12 nāma thero Aggāḷave cetiye
aciraparinibbuto hoti. Atha kho āyasmato Vaṅgīsassa
rahogatassa paṭisallīnassa13 evaṃ cetaso parivitakko uda-
pādi: ‘parinibbuto nu kho me upājjhāyo udāhu no
parinibbuto'; ti. Atha kho āyasmā Vaṅgīso sāyaṇhasa-
mayaṃ paṭisallānā14 vuṭṭhito yena Bhagavā ten'; upasaṃ-
kami, upasaṃkamitvā Bhagavantaṃ abhivādetvā ekaman-taṃ nisīdi. Ekamantaṃ nisinno kho āyasmā Vaṅgīso
Bhagavantaṃ etad avoca: "idha mayhaṃ bhante rahoga-
tassa paṭisallīnassa1 evaṃ cetaso parivitakko udapādi
‘parinibbuto nu kho me upajjhāyo udāhu no2 parinib-
buto"'; ti. Atha kho āyasmā Vaṅgīso uṭṭhāyāssanā3
ekaṃsaṃ cīvaraṃ katvā yena Bhagavā ten'; añjalim4
paṇāmitvā Bhagavantaṃ gāthāyā5 ajjhabhāsi:

343. 6"Pucchāma Satthāraṃ anomapaññaṃ,
diṭṭhe va dhamme yo vicikicchānaṃ chettā:7
Aggāḷave kālam akāsi bhikkhu
ñāto yasassī abhinibbutatto. || Sn_II,12.1 ||

344. “Nigrodhakappa was his name,
which you, Blessed One, gave to the brahmin.
Energetic, he lived intent on release,
paying homage to you, the one who shows the durable. (2)

344 “他的名字叫尼俱陀迦波,世尊啊,這是你的這位婆羅門起的名字,他一生尊敬你,渴望智慧,
精進努力,見識高明。

344. The name Nigodhakappa was given to that brahman by you, Blessed One. Longing for release, putting forth energy, he wandered about revering you, seer of what is firm by nature.

344. Nibrodhakappo iti tassa nāmaṃ
tayā kataṃ Bhagavā brāhmaṇassa,
so taṃ namassaṃ8 acari9 mutyapekho
āraddhaviriyo daḷhadhammadassī.10 || Sn_II,12.2 ||

345. “O Sakya, we too all wish to know
about that disciple, O universal eye.
Fully attentive, our ears are ready to hear;
you are our teacher; you are unsurpassed. (3)

345 “洞悉一切的釋迦啊!我們都希望知道這位佛徒,我們準備洗耳恭聽,你至高無上,是我們的老師。

345. Sakyan with all-round vision, we too all wish to know of that disciple. Our ears are ready to hear. You are our teacher; you are unsurpassed.

345. Taṃ sāvakaṃ Sakka11 mayam12 pi sabbe
aññātum icchāma sumantacakkhu,
samavaṭṭhitā no savanāya sotā,13
tuvan14 no15 satthā, tvam anuttaro si. || Sn_II,12.3 ||

346. “Cut off our doubt! Tell me this:
announce he attained nibbāna, you of broad wisdom.
Speak up in our midst, O universal eye,
like thousand-eyed Sakka among the devas. (4)

346 “消除我們的疑慮!請說說這位佛徒,說說涅磐,大智者啊!表告訴多們,洞悉一切者啊,猶
如千眼天帝釋告訴眾神。

346. Cut away our uncertainty, tell me this: tell (us], one of great wisdom, that he is quenched. Speak in the very midst of us, one with all-round vision, like Sakka the thousand-eyed one in the midst of the devas.

346. Chind'; eva no vicikicchaṃ, brūhi m'; etaṃ,
parinibbutaṃ vedaya bhūripañña,
majjhe va16 no bhāsa samantacakkhu
Sakko va devānaṃ sahassanetto. || Sn_II,12.4 ||

347. “Whatever knots are here, paths of delusion,
factions of ignorance, bases of doubt, [61]
on reaching the Tathāgata, they no longer exist;
for he is the supreme eye for humans. (5)

347 “在這世上,任何導致愚癡、帶來無知、容納疑惑的束縛,在如來面前都會消失,因為他是人
中慧眼。

347. Whatever ties are here, ways of delusion, on the side of ignorance, causing uncertainty, <61> they cease to exist when they reach the Tathāgata, for that eye is supreme among men.

347. Ye keci ganthā17 idha18 mohamaggā
aññāṇapakkhā19 vicikicchaṭhānā Tathāgataṃ patvā na te1 bhavanti,
cakkhuṃ2 hi etaṃ paramaṃ narānaṃ. || Sn_II,12.5 ||

348. “If no man would ever dispel the defilements
as a wind might dispel a mass of clouds,
the entire world would be enshrouded, utter darkness,
and even brilliant men would not shine. (6)

348 “如果一個人不像風驅散雲團那樣驅散污染,那麼,整個世界就會被黑暗籠罩,即使具有光輝
的人,也發不出光芒。

348. For if no man were ever to disperse defilements, as the wind disperses a mass of clouds, the whole world, enveloped, would be darkness indeed. Even illustrious men would not shine forth.

348. No ce hi jātu puriso kilese
vāto yathā abbhaghanaṃ vihāne,
tamo v'; assa nivuto sabbaloko,
na jotimanto pi narā tapeyyuṃ. || Sn_II,12.6 ||

349. “But wise men are makers of light.
I consider you, O hero,112 to be such a one.
Knowing, we come to one endowed with insight:
in the assemblies, disclose to us [the fate of] Kappa. (7)

349 “智者帶來光明,我認為你就是這樣的智者,我們來到你這位敏銳的智者面前,請你當眾講述
迦波的情形吧!

349. But wise men are light-makers. Therefore, hero,' I think that you are such [a one]. We have come to one who sees by insight and knows. Reveal Kappa['s fate] to us in the assemblies.

349. Dhīrā ca pajjotakarā bhavanti,
taṃ3 taṃ ahaṃ dhīra4 tath'; eva maññe,
vipassinaṃ jānam5 upāgamamha:6
parisāsu no āvikarohi Kappaṃ. || Sn_II,12.7 ||

350 “可愛的人,趕快發出可愛的言詞吧,就像天鵝起飛時,發出圓潤柔和的鳴叫,我們所有人將
專心聆聽。

350. Quickly send forth your beautiful voice, beautiful one.² Like geese stretching out [their necks], honk gently with rounded voice well-modulated. Every one of us is listening to you, bolt upright.

350. Khippaṃ giraṃ eraya vagguvagguṃ7
haṃsā8 va paggayha saṇiṃ9 nikūja
bindussarena10 suvikappitena
sabbe va te ujjugatā11 suṇoma. || Sn_II,12.8 ||

351. Having constrained the one who has eliminated birth and death, without remainder, being purified, I shall make him speak about the doctrine. Of ordinary individuals there is no one who can indeed act according to his desires, but Tathāgatas can act deliberately.

352. This perfect explanation of you who have upright wisdom is accepted. This last salutation is proffered. Since you know, do not delude [us], one of perfect wisdom.

401. “One should not wear garlands or apply perfumes;
one should sleep on a bed or a mat on the ground.
For this, they say, is the eightfold uposatha observance
taught by the Buddha, who has reached the end of
suffering. (26)

401 “不戴花環，不敷香膏，席地而睡，這就是擺脫痛苦的佛陀教誨的‘八戒’。

401. he should not wear a garland, and he should not use perfume; he
should sleep on a couch or on the ground on a mat. For this they say is
the eight-fold fast day [observance] declared by the Buddha, who has
gone to the end of misery.

401. mālaṃ na dhāraye6 na ca7 gandham ācare,
mañce chamāyaṃ va sayetha santhate,8 -
etaṃ hi aṭṭhaṅgikam āh'; uposathaṃ
Buddhena dukkhantagunā9 pakāsitaṃ. || Sn_II,14.26 ||

402. “Hence confident in mind, having observed
the uposatha complete with its eight factors
on the fourteenth, fifteenth, and eighth of the fortnight
and during special periods, (27)

402 “在每半月的第十四、第十五和第八日，在波底訶利耶半月，虔誠地遵守全部八戒。

402. And then with clear mind having kept the fast day with its eight
parts, in its complete form, on the 14th, the 15th, and the 8th [day] of
the fortnight, and a special day of the fortnight.

402. Tato ca pakkhass'; upavass'; uposathaṃ
cātuddasiṃ10 pañcadasiñ11 ca aṭṭhamiṃ11
pāṭihāriyapakkhañ12 ca pasannamānaso
aṭṭhaṅgupetaṃ susamattarūpaṃ. || Sn_II,14.27 ||

403. “in the morning the wise person
who has observed the uposatha,
rejoicing with a confident mind,
should distribute food and drink
to the Bhikkhu Sangha in a fitting way. (28)

403 “守戒之後，在早上，智者應該虔誠地盡自己能力，向眾比丘分送飲食，使眾比丘高興。

403. and then having kept the fast day, the understanding man with
clear mind. rejoicing, should in the morning share out food and drink
to the Order of bhikkus, as is fitting.

403. Tato ca pāto upavutthuposatho13
annena pānena ca bhikkhusaṃghaṃ
pasannacitto anumodamāno
yathārahaṃ saṃvibhajetha viññū. || Sn_II,14.28 ||

404. “One should righteously support mother and father;
one should engage in a righteous business.
A heedful layperson, observing this practice,
reaches the devas called self-luminous.” (29) [71]

404 “依法侍奉父母，依法經商，優婆塞努力遵行此道，便會成為名叫‘自光’的天神。”

404. Dhammena mātāpitaro bhareyya
payojaye dhammikaṃ14 so vaṇijjaṃ,
etaṃ gihī15 vattayaṃ appamatto
Sayampabhe16 nāma upeti deve" ti || Sn_II,14.29 ||
DHAMMIKASUTTAṂ17 NIṬṬHITAṂ.

III The Great Chapter
Mahāvagga

1 The Going Forth (Pabbajjā Sutta)

405. [72] I will tell of the going forth,
how the One with Vision went forth,
how, while investigating,
he approved of the going forth. (1)

第三品 大品

第一章 出家經

405 我將讚美出家，正如明眼者出家，正如他經過考察，選擇出家。

Ill. The Great Chapter

III.I. Going-forth

405. <72> I shall praise; going-forth, as the one with vision went forth,
as he, examining, found pleasure in going-forth.

[F._71] III. MAHĀVAGGA.

1. Pabbajjāsutta.

405. Pabbajjaṃ kittayissāmi, yathā pabbaji1 cakkhumā,
yathā vīmaṃsamāno2 so pabbajjaṃ samarocayi, || Sn_III,1.1 ||

406. “This home life is confinement,
a basis for dust;
the going forth is like122 an open space”:
having seen this, he went forth. (2)

406 “看到在家生活是桎梏，是藏汙納垢之地，而出家生活自由清閒，他便出家了。

406. Seeing that this dwelling in a house is a constriction, the sphere of
pollution, and that going-forth is an open-air life, he went forth.

406. ‘Sambādho 'yaṃ3 gharāvāso rajassāyatanam'; iti
‘abbhokāso ca pabbajjā'; iti disvāna pabbaji,1 || Sn_III,1.2 ||

407. Having gone forth, he avoided
evil deeds with his body.
Having abandoned verbal misconduct,
he purified his livelihood. (3)

407 “出家後，他避開以身作惡，摒棄以言作惡，過潔淨的生活。

407. Having gone forth, he avoided evil deed[s] with the body; having
abandoned bad conduct in word, he purified his mode of living.

407. pabbajitvāna4 kāyena pāpakammaṃ {vivajjayi}
vacīduccaritaṃ hitvā ājīvaṃ parisodhayi. || Sn_III,1.3 ||

408. The Buddha went to Rājagaha,
[the city] Giribbaja of the Magadhans.
Adorned with the excellent marks,
he walked for alms [in the city]. (4)

408 充滿妙相的佛陀前往王舍城，進入摩揭陀國的基利跋闍乞食。

408. The Buddha went to Rājagaha, he betook himself to Giribbaja of
the Magadhans for alms, being endowed with the excellent marks.

408. Agamā Rājagahaṃ Buddho Magadhānaṃ Giribbajaṃ,
piṇḍāya abhihāresi ākiṇṇavaralakkhaṇo. || Sn_III,1.4 ||

409. While standing in his palace,
Bimbisāra caught sight of him.
Having seen him endowed with the marks,
he uttered this statement: (5)

409 頻毗沙羅國王站在宮殿上看到了他，見他具有妙相，便說道：

409. Standing in his palace Bimbisāra saw him; seeing him endowed
with the marks he said this:

409. Tam addasā5 Bimbisāro pāsādasmiṃ patiṭṭhito,
disvā lakkhaṇasampannaṃ imam atthaṃ abhāsatha: || Sn_III,1.5 ||

410. “Sirs, look at him,
handsome, stately, pure;
endowed with good conduct,
he looks a mere yoke’s length ahead. (6)

410 “你們看，這個人俊美，魁梧，潔淨，行為高尚，前視一尋（一尋指只有一把犁那麼長的距離）。

410. 'Look at this one,sirs; he is handsome, large, pure, and endowed
with [good] demeanour, and he looks ahead a yoke's length only.

410. "Imaṃ bhonto nisāmetha: abhirūpo brahā6 suci
caraṇena7 c'; eva7 sampanno, yugamattañ8 ca pekkhati || Sn_III,1.6 ||

411. “With downcast eyes, mindful,
it seems he is not from a low family.
Let the king’s messengers run out.
[Find out] where the bhikkhu will go.” (7)

411 “他目不斜視，富有思想，不像出身低財的人，讓禦使跑去探聽一下，這位比丘去哪里？”

411. With down-turned eyes, possessing mindfulness, this one is not as
though from a lowly family. Let the royal messengers run out [to find]
where the bhikkhu will go.'

[F._72] 411. okkhittacakkhu satimā, nāyaṃ nīcakulā-m-iva.
Rājadūtā vidhāvantu,9 kuhiṃ bhikkhu gamissati". || Sn_III,1.7 ||

412. The messengers sent by the king
followed closely behind him,
[thinking:] “Where will the bhikkhu go?
Where is his dwelling place?” (8)

412 那些禦使奉命尾隨佛陀，心想：這位比丘去哪里？他住在哪里？

412. Those royal messengers, sent out, followed behind him
[wondering]. ' Where will the bhikkhu go? Where1 will [his] dwelling
be?'

412. Te pesitā rājadūtā piṭṭhito anubandhisuṃ:10
‘kuhiṃ gamissati bhikkhu, katthavāso bhavissati.'; || Sn_III,1.8 ||

413. Walking on alms without skipping houses,
his sense doors guarded, well restrained,
clearly comprehending, ever mindful,
he quickly filled up his bowl. (9) [73]

413 他善於控制自己，守護感官之門，聰明睿智、富有思想，他沿路乞食，很快裝滿了缽。

413. Going on an uninterrupted begging round, with sense-doors
guarded, well-restrained, he quickly filled his bowl, [being] attentive
and mindful.

413. Sapadānañ11 caramāno guttadvāro susaṃvuto
khippaṃ pattaṃ apūresi sampajāno patissato.12 || Sn_III,1.9 ||

414. Having walked on alms round,
the muni departed from the city.
He ascended Mount Paṇḍava:
“His dwelling place must be here!” (10)

414 這位牟尼沿路乞得食物後，便出城回到般度婆山，他的住處那時。

414. <73> That sage, having wandered on his alms-round, having gone
out of the city, betook himself to Pandava, [thinking] 'Here2 [my] dwelling wilI be.'

414. Sa piṇḍacāraṃ1 caritvā2 nikkhamma nagarā muni
Paṇḍavaṃ abhihāresi, etthavāso bhavissati. || Sn_III,1.10 ||

415. Having seen that he had entered his dwelling,
the messengers then123 approached;
but one messenger returned
and informed the king: (11)

415 禦使們見他進入住地，便耽在附近。一位禦使回來，向國王報告道：

415. Having seen him go to his dwelling, the messengers then sat
down, but one messenger came back and informed the king.

415. Disvāna vāsūpagataṃ3 tato dūtā upāvisuṃ,4
eko5 ca dūto āgantvā6 rājino paṭivedayi:7 || Sn_III,1.11 ||

416. “Great king, this bhikkhu
lives on the eastern side of Paṇḍava.
He sits in a mountain cavern
like a tiger, a bull, or a lion.” (12)

416 “大王啊！這位比丘坐在般度婆山東邊，象一頭老虎或公牛，像一頭山洞裏的獅子。

416, 'That bhikkhu, great king, is seated on the Eastern side of
Pandava, like a tiger or bull, like a lion in a mountain cave.'

416. "Esa bhikkhu mahārāja Paṇḍavassa puratthato8
nisinno vyagghusabho9 va sīho va girigabbhare". || Sn_III,1.12 ||

417. Having heard the messenger’s report,
the khattiya set out in a fine vehicle.
Hurriedly, he departed
in the direction of Paṇḍava Mountain. (13)

417 聽了禦使的話，這位刹帝利國王登上禦車，匆忙趕往般度婆山。

417. Hearing the messenger's report, the khattiya [king] went hurrying
in the state vehicle out to Mt Pandava.

417. Sutvāna dūtavacanaṃ bhaddayānena khattiyo
taramānarūpo niyyāsi yena Paṇḍavapabbato.10 || Sn_III,1.13 ||

418. Having gone along the ground for vehicles,
the khattiya descended from his vehicle;
having approached on foot,
he arrived and entered. (14)

418 這位刹帝利到達適宜車輛行駛的大道盡頭，便下車徒步走向比丘那裏。

418. That khattiya [king] going [by vehicle] as far as the ground was
suitable for vehicles, then descended from the vehicle and went up to
him on foot. Reaching him, he sat down.

[F._73] 418. Sa yānabhūmiṃ11 yāyitvā yānā oruyha12 khattiyo
pattiko13 upasaṃkamma14 āsajja naṃ upāvisi. || Sn_III,1.14 ||

419. Having sat down, the king greeted him
and then made polite conversation.
When the courtesies were finished,
he then uttered this statement: (15)

419 國王坐下後，與比丘友好地互相問候寒喧。然後，國王說道：

419. Having sat down, the king then exchanged the customary friendly
greetings; having exchanged greetings, he said. this:

419. Nisajja rājā sammodi kathaṃ sārāṇiyaṃ15 tato,
kathaṃ so vītisāretvā16 imam atthaṃ abhāsatha: || Sn_III,1.15 ||

420. “You are young, a lad,
a youth in the prime of life,
endowed with beauty and stature,
like a well-born khattiya. (16)

420 “你年輕嬌嫩，正值青春初期，具有漂亮膚色和魁梧身材，像是刹帝利出身。

420. 'You are young and tender, in your first youth, a stripling,
endowed with [good] complexion and stature, like a khattiya of good
birth,

420. "Yuvā ca daharo cāsi17 paṭhamuppattiko18 susu19
vaṇṇārohena20 sampanno jātimā viya khattiyo || Sn_III,1.16 ||

421. “I will give you wealth—enjoy it
while shining at the head of an army,
accompanied by a troop of bull elephants.
Being asked, tell me your birth.” (17)

421 “我將裝備一支精良的軍隊，站在象隊前賜給你財富，請享用吧！告訴我：你的出身。”

421. making beautiful the van of the army, at the head of a group of
elephants. I shall give you objects of enjoyment; enjoy them. But tell
me your birth, when asked.'

421. sobhayanto anīkaggaṃ21 nāgasaṃghapurakkhato,22
dadāmi bhoge, bhuñjassu, jātiṃ c'; akkhāhi23
pucchito". || Sn_III,1.17 ||

422. “There is, O king, a country straight ahead,
on the slope of the Himalayas,
abounding in wealth and energy,
[ruled] by one native to the Kosalans. (18) [74]

422 “國王啊！就在喜馬拉雅山山麓，有個鄉村部族，繁榮富強喬薩羅國。

422. 'Straight on [in that direction] there is a people, king, [living] on
the flank of Himavat, endowed with wealth and energy, [belonging to]
one who is indigenous among the Kosalans.

422. "Ujuṃ janapado24 rāja25 Himavantassa passato
dhanaviriyena sampanno Kosalesu26 niketino. || Sn_III,1.18 ||

423. “I am by clan an Ādicca,
by birth I am a Sakyan.
I have gone forth from that family, O king,
not longing for sensual pleasures. (19)

423 “部族名為太陽，我出身的家族名釋迦。我離開這個家族出家，不再貪戀愛欲。

423. <74> They are Adicca by clan, Sākiya by birth. From that family
I went forth, king, not desiring sensuous pleasures.

423. Ādiccā1 nāma gottena, Sākiyā1 nāma jātiyā,
tamhā kulā pabbajito2 'mhi rāja3
na kāme abhipatthayaṃ4 -- || Sn_III,1.19 ||

424. “Having seen the danger in sensual pleasures,
having seen renunciation as security,
I will go for the purpose of striving:
it is here that my mind delights.” (20)

424 “看到愛欲的危險，我視出家為安全。我將精進努力；我樂於此道”

424. Having seen the peril in sensual pleasures, having seen going-forth as safety, I shall go in order to strive. In that my mind delights.'

424. Kāmesv-ādīnavaṃ5 disvā nekkhammaṃ6 daṭṭhu7 khemato
[F._74] padhānāya8 gamissāmi, ettha9 me rañjatī10 mano" ti || Sn_III,1.20 ||
PABBAJJĀSUTTAṂ NIṬṬHITAṂ.

2 Striving (Padhāna Sutta)

425. “When, resolved upon striving,
I had gone to the Nerañjarā River,
as I was meditating very strenuously
to attain security from bondage, (1)

第二章 精進經

425 我在尼連禪河邊精進努力，意志堅定，專心修禪，為了獲得解脫。

lll.2. Striving

425. While I was meditating for the attainment of rest-from-exertion,
with my self intent upon striving, near the river Nerañjarā, having made
a great effort,

2. Padhānasutta.

425. Tam11 maṃ padhānapahitattaṃ12 nadiṃ13 Nerañjaram14 pati
viparakkamma jhāyantaṃ yogakkhemassa pattiyā || Sn_III,2.1 ||

426. “Namucī approached me,
speaking compassionate words:
‘You are thin, pale;
you’re on the verge of death. (2)

426 那摩支來到我那裏，說著憐憫的話語：“你消瘦羸弱，氣色不好，死亡已經臨近。

426. Namucī approached me, uttering compassionate word[s]: 'You are
thin, of bad complexion; death is near you.

426. Namucī15 karuṇaṃ vācaṃ bhāsamāno16 upāgami:
"kiso17 tvam asi dubbaṇṇo, santike maraṇan18 tava. || Sn_III,2.2 ||

427. “ ‘A thousand parts belong to death,
one fraction of your life remains.
Live, sir, life is better!
While living, make merits! (3) [75]

427 “你死亡的可能有一千分，話命的希望只有一分，您活命吧！還是活命更好，你可以做種種好
事。

427. [There are] one thousand parts of death; [only] one part of you is
life. Live, sir, life is better. If you live, you will perform merits.

427. Sahassabhāgo maraṇassa, ekaṃso tava jīvitaṃ,
jīva bho,19 jīvitaṃ seyyo, jīvaṃ puññāni kāhasi. || Sn_III,2.3 ||

428. “ ‘While you are living the spiritual life
and performing the fire sacrifice,
abundant merit is stored up.
Why devote yourself to striving? (4)

428 “通過梵行生活，通過供奉祭火，你已經積累了許多功德，何必還要這樣精進努力呢？

428. <75> Much merit will be heaped up by you practising the holy
life and sacrificing the aggihutta [sacrifice]. What do you want with
striving?

428. Carato ca te brahmacariyaṃ aggihuttañ1 ca jūhato2
pahūtaṃ3 cīyate4 puññaṃ, kiṃ padhānena kāhasi. || Sn_III,2.4 ||

429. “ ‘Hard to travel is the path for striving,
hard to practice, hard to achieve.’ ”
Speaking these verses, Māra stood
in the presence of the Buddha. (5)

429 “精進努力是一條艱難的道路，難以通過，難以成功。”摩羅站在佛陀身旁，說著這些偈頌。

429. The road to striving is hard to travel, hard to perform, hard to
achieve.' Saying these verses Māra stood near the Buddha.

429. Duggo maggo padhānāya dukkaro durabhisambhavo",5
imā gāthā bhaṇaṃ Māro aṭṭhā Buddhassa santike. || Sn_III,2.5 ||

430. When Māra had spoken in such a way,
the Blessed One said this to him:
“Kinsman of the heedless, Evil One,
you have come here with a purpose. (6)

430 摩羅說了這些話，世尊回答道：“你這懶惰的親友！罪惡者！你來這裏幹什麼？”

430. The Blessed One said this to that Māra, who had spoken thus:
'Kinsman of the negligent, evil one, you have come here for your own 1
purpose.

[F._75] 430. Taṃ tathāvādinaṃ Māraṃ Bhagavā etad6 abravi:7
"pamattabandhu pāpimā, yen'; atthena8 {idhāgato}, || Sn_III,2.6 ||

431. “I do not have any need
even for the slightest merit.124
It is fitting for Māra to speak
to those who have need of merits. (7)

431 “我不需要哪怕一丁點兒的功德，摩羅可以去跟那些需要功德的人說這些話。

431. I do not have even the slightest need of merit, but Māra ought to
speak to those who have need of merits.

431. aṇumattena9 pi puññena attho mayhaṃ na vijjati,
yesañ ca attho puññānaṃ,10 te Māro vattum arahati. || Sn_III,2.7 ||

432. “I have faith and energy too,
and wisdom exists in me.
When I am so resolute,
why do you ask me to live? (8)

432 “我有信仰，從信仰中產生力量和智慧，我如此精進努力，你還問我什麼活命不活命呢？

432. There is faith, and energy, and wisdom is found in me. Why do
you ask me about life even though my self is thus intent [upon striving]?

432. Atthi saddhā tato11 viriyaṃ, paññā ca mama {vijjati},
evaṃ maṃ pahitattaṃ (pi)12 kiṃ jīvam anupucchasi.13 || Sn_III,2.8 ||

433. “This wind might dry up
even the streams of the rivers,
so why, when I am resolute,
should it not dry up my blood? (9)

433 “既然風能吹幹河水，那麼當我精進努力時，它怎麼不會吹幹我的血液呢？

433. This wind would dry up even the streams of the rivers; and why
should my blood not be dried up when my self is intent [upon striving].

433. Nadīnam api sotāni {ayaṃ} vāto visosaye,14
kiñ ca15 me pahitattassa16 lohitaṃ nūpasussaye.17 || Sn_III,2.9 ||

434. “When the blood is drying up,
the bile and phlegm dry up.
When my muscles are wasting away,
my mind becomes even more serene,
and my mindfulness and wisdom
and concentration become more firm. (10)

434 “血液乾涸時，膽汗和粘液也乾涸；肌肉消耗時，心更平靜，我的意念、智慧和禪定更堅定。

434. When my blood is being dried up, [then] the bile and phlegm are
dried up. When the flesh wastes away, the mind becomes clearer, and
all the more my mindfulness and wisdom and concentration stand
[firm].

434. Lohite sussamānamhi pittaṃ18 semhañ1 ca sussati,19
maṃsesu khīyamānesu bhiyyo20 cittaṃ pasīdati,
bhiyyo21 sati ca paññā ca samādhi mama tiṭṭhati. || Sn_III,2.10 ||

435. “While I am dwelling in such a way
I have experienced extreme pain,
yet my mind does not turn to sensual pleasures:
behold the purity of the being! (11) [76]

435 “我這樣生活著，雖然體驗到最強烈的感受，但我的心不渴求愛欲。請看看這個人的純潔性。

435. While I dwell thus, having reached the highest sensation, my
mind has no regard for sensual pleasures. See a being's pure state.

435. Tassa m'; evaṃ22 viharato pattass'; uttamavedanaṃ
kāmesu23 nāpekhate24 cittaṃ, passa sattassa25 suddhatam. || Sn_III,2.11 ||

436. “Sensual pleasures are your first army;
the second is called discontent.
Hunger and thirst are the third;
the fourth is called craving. (12)

436 “愛欲是你的第一支軍隊，第二支叫做憂惱，第三支是饑渴，第四支叫做貪欲。

436. <76> Sensual pleasures are your first army; discontent is called
your second; your third is hunger and thirst; the fourth is called
craving.

436. Kāmā te paṭhamā1 senā, dutiyā arati vuccati,
[F._76] tatiyā khuppipāsā te, catutthī taṇhā2 pavuccati,3 || Sn_III,2.12 ||

437. “The fifth is dullness and drowsiness;
the sixth is called cowardice.
Doubt is your seventh;
your eighth, denigration and pride. (13)

437 “第五支是昏沉，第六支叫做怯懦，第七支是疑惑，第八是虛偽自私。

437. Sloth and torpor are your fifth; the sixth is calied fear; your
seventh is doubt; hypocrisy and obstinacy are your eighth.

437. pañcamī4 thīnamiddhaṃ5 te, {chaṭṭhā bhīrū}6 pavuccati,
sattamī vicikicchā te, makkho thambho te aṭṭhamo, || Sn_III,2.13 ||

438. “Gain, praise, and honor,
and wrongly obtained fame [is ninth];
[the tenth is when] one extols oneself
and looks down at others. (14)

438 “靠不當手段獲得利益、榮譽、崇敬和名聲；吹噓自己，貶低別人。

438. Gain, renown, honour, and whatever fame is falsely received, and
whoever both extols himself and disparages others,

438. lābho siloko sakkāro micchāladdho ca yo yaso,
yo c'; attānaṃ samukkaṃse7 pare ca avajānati,8 || Sn_III,2.14 ||

439. “This is your army, Namucī,
the squadron of the Dark One.
A weakling does not conquer it,
but having conquered it, one gains bliss. (15)

439 “那摩支啊，這就是你這個黑傢伙賴以進攻的軍隊，懦夫不能戰勝它而獲得幸福。

439. that is your army, Namuci, [that is] the striking force of Kanha.
One who is not a hero cannot conquer it, but having conquered it one
obtains happiness.

439. esa Namuci te senā Kaṇhassābhippahāraṇī,9
na10 naṃ arūro11 jināti,12 jetvā13 ca labhate sukhaṃ. || Sn_III,2.15 ||

440. “I wear muñja grass;
wretched would life be to me.125
It’s better that I die in battle
than live on defeated. (16)

440 “我拿蒙闍草（指坐墊）；可憐啊，活在這世上。我寧可死於戰鬥，也不願屈辱求生。

440. Should I wear muñja grass? Woe upon life here. Death in battle is
better for me than that I should be conquered and live.

440. Esa muñjaṃ14 parihare, dhi-r-atthu15 idha16 jīvitaṃ,
saṅgāme me17 mataṃ18 seyyo, yañce jīve parājito. || Sn_III,2.16 ||

441. “Some ascetics and brahmins,
engulfed here, are no longer seen.
They do not know the path by which
the disciplined ones travel. (17)

441 “那些執著現世的沙門和婆羅門沒有看到，也不知道有德之人所走的路。

441. Plunged into this [battle) some ascetics and brahmans are not seen,
and they do not know the road by which those with good vows go.

441. Pagāḷhā19 ettha na dissanti eke samaṇabrāhmaṇā,
tañ ca maggaṃ na jānanti, yena gacchanti20 subbatā. || Sn_III,2.17 ||

442. “Having seen the bannered army all around,
[and] Māra with his vehicle ready,
I will go out to meet him in battle:
may he not dislodge me from my place! (18)

442 “看到摩羅乘坐大象，統率全軍，我上前應戰；他不可能把我從這地方趕走。

442. Seeing the army arrayed all around, and Māra with his elephant, I
shall go forth to battle. May he not move me from my place.

442. Samantā dhajiniṃ21 disvā yuttaṃ Māraṃ savāhanaṃ
yuddhāya22 paccuggacchāmi,23 mā maṃ {ṭhānā} acāvayi.24 || Sn_III,2.18 ||

443. “Though the world with its devas
cannot overcome that army of yours, [77]
I will destroy126 it with wisdom,
like a fresh clay bowl with a stone. (19)

443 “人界、神界都征服不了你的軍隊，我將用智慧粉碎它，就像用石頭碎未經焙燒的泥罐。

443. That army of yours which the world together with the devas
cannot overcome, <77> that [army] of yours I shall break1 with
wisdom, as if [breaking] an unfired pot with a stone.

[F._77] 443. Yaṃ te taṃ25 na-ppasahati senaṃ26 loko sadevako,|taṃ1 te paññāya gacchāmi2 āmaṃ pattaṃ3 va amhanā.4 || Sn_III,2.19 ||

444. “Having gained mastery over my intention,
and with mindfulness well established,
I will wander from realm to realm,
guiding many disciples. (20)

444 “我將控制思想，集中意念，從一個王國到另一個王國，教誨許多弟子。

444. Having brought my thought[s] under control, and [making] my
mindfulness well-established, I shall wander from kingdom to
kingdom, training many disciples.

444. Vasiṃkaritvā5 saṃkappaṃ satiñ6 ca suppatiṭṭhitaṃ
raṭṭhā raṭṭhaṃ vicarissaṃ sāvake vinayaṃ puthu. || Sn_III,2.20 ||

445. “Heedful and resolute,
those practitioners of my teaching,
against your wishes, will go
to the state where one does not sorrow.” (21)

445 “他們勤奮努力，按照我這個擺脫愛欲的人的教誨行事，走到哪里都不悲哀。

445. They, vigilant, and with selves intent, performens of my teaching,
will go despite you, where having gone they will not grieve.'

445. Te7 appamattā pahitattā mama sāsanakārakā8
akāmassa9 te gamissanti, yattha gantvā na socare".10 || Sn_III,2.21 ||

446. “For seven years I followed the Blessed One,
[trailing him] step by step,
but I have not found an opening
in the Enlightened One, who is mindful. (22)

446 “我亦步亦趨跟隨世尊七年，在這個富有思想的佛陀身上找不到任何機會。

446. 'For seven years I have followed the Blessed One step by step. I
have not obtained an opportunity against the fully-awakened one who
possesses mindfulness.

446. "Satta vassāni11 Bhagavantaṃ anubandhiṃ12 padā padaṃ,13
otāraṃ nādhigacchissaṃ14 Sambuddhassa satīmato. || Sn_III,2.22 ||

447. “There was a crow that circled around
a stone that looked like a lump of fat:
‘Perhaps we’ll find something tender here;
perhaps there may be something tasty.’ (23)

447 “就像烏鴉盤旋在色如肥肉的石頭附近，心想：我們在這裏找到軟食，或許是美味。

447. A bird circled a stone which looked like fat, [thinking] "Perhaps
we shall find something soft here; perhaps there may be [something]
sweet"

447. Medavaṇṇaṃ va pāsāṇaṃ vāyaso anupariyagā:15
‘ap'; ettha mudu16 vindema, api assādanā siyā,'; || Sn_III,2.23 ||

448. “But finding nothing tasty there,
the crow departed from that place.
Just like the crow that attacked the stone,
we leave Gotama disappointed.” (24) [78]

448 “烏鴉沒有得到美味的肥肉，只能從那裏飛走，正像烏鴉飛近石頭又失望地離去，我們也將離
開喬達摩。”

448. Not obtaining [anything] sweet, the bird; went away from there.
Like a crow attacking a rock and becoming despondent, we attacking
Gotama and becoming despondent, will go away.'

448. Aladdhā tattha assādaṃ17 vāyas'; etto apakkami, --
kāko va selaṃ18 āsajja19 nibbijjāpema20 Gotamaṃ".21 || Sn_III,2.24 ||

449. So much was he stricken with sorrow
that his lute fell from his armpit.
Thereupon that saddened spirit
disappeared right on the spot. (25)

449 於是，滿懷悲哀，琵琶從腋下失落，這邪惡的夜叉從那裏消失。

449. <78> The vīṇā fell from the armpit of that one overcome by grief.
Then that discouraged yakkha disappeared on that very spot.

449. Tassa sokaparetassa vīṇā kacchā abhassatha,
[F._78] tato so dummano yakkho tatth'; ev'; antaradhāyathā ti || Sn_III,2.25 ||
PADHĀNASUTTAṂ NIṬṬHITAṂ.

3 Well Spoken (Subhāsita Sutta)

Thus have I heard. On one occasion the Blessed One was dwelling
at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the
Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Bhante!” those bhikkhus replied. The Blessed One said
this:
“Bhikkhus, when speech possesses four factors, it is well
spoken, not badly spoken, and it is blameless and irreproachable
by the wise. What four? Here, a bhikkhu speaks only
what is well spoken, not what is badly spoken. He speaks only
Dhamma, not non-Dhamma. He speaks only what is pleasing,
not what is displeasing. He speaks only what is true, not lies.
When speech possesses these four factors, it is well spoken,
not badly spoken, and it is blameless and irreproachable by
the wise.”
This is what the Blessed One said. Having said this, the Fortunate
One, the Teacher, further said this:

450. “Well-spoken speech is best, the good say;
speak Dhamma, not non-Dhamma—that is second.
Speak what is pleasing, not displeasing—that is third;
speak the truth, not lies—that is fourth.” (1) [79]

Then the Venerable Vaṅgīsa rose from his seat, arranged his
upper robe over one shoulder, and having reverently saluted
the Blessed One, said to him: “An inspiration has come to me,
Blessed One! An inspiration has come to me, Fortunate One!”127
The Blessed One said: “Then express your inspiration,
Vaṅgīsa.”
The Venerable Vaṅgīsa then extolled the Blessed One to his
face with suitable verses:

第三章 妙語經

如是我聞。從前，世尊曾經住在舍衛城逝多林中。世尊說道：“比丘們啊！具有四種特點的言語是
妙語，不是惡語，智者聽來沒有錯誤，無可指責。”“哪四種特點？”世尊說道：“比丘們啊！比
丘說妙語，不說惡語；說合法之語，不說非法之語；說動聽之語，不說難聽之語；說真實之語，不
說虛妄之語。比丘們啊！具有這四種特點的言語是妙語，不是惡語，智者聽來沒有錯誤，無可指責。”
善逝這樣說道，然後這位老師又說道：

450 “善人道：說妙語這是第一；說合法之語，不說非法之語，這是第二；說動聽之語，不說難聽
之語，這是第三；說真實之語，不說虛妄之語，這是第四。”然後，可尊敬的文基娑從座位上起身，
偏覆左肩，雙手合十，巍峨世尊說道：“善逝，我有點想法。”世尊說道：“文基娑，說說你的想
法。”於是，可尊敬的文基娑站在世尊面前 ，用合適的偈頌讚美道：

III.3. The Well-spoken Word

Thus have I heard. Once the Blessed One was staying at Sāvatthī, in the
Jetavana ... the Blessed One said: 'Speech provided with four
components, bhikkhus, is well-spoken, not ill-spoken, both faultless
and not to be blamed by those who understand. What are the four? A
bhikkhu here, bhikkhus, speaks only [what is] well-spoken, not ill-
­spoken; he speaks only [what is] righteous, not unrighteous; he speaks
only [what is] pleasant, not unpleasant, he speaks only [what is] true,
not untrue. Speech provided with these four components is well­-
spoken, not ill-spoken, both faultless and not to be blamed by those
who understand. This [is what] the Blessed One said, and when the
Well-farer had said this, the Teacher went on to say:

450. 'The good say that the well-spoken [utterance] is best. One should
speak what is righteous, not unrighteous; that is the second. One
should speak what is pleasant, not unpleasant; that is the third. One
should speak what is true, not false; that is the fourth.'

<79> Then the venerable Vaṅgīsa, rising from his seat and placing his
robe over one shoulder, saluted the Blessed One with cupped hands and
said this: 'It occurs to me, Well-farer.' 'Say what occurs to you,
Vaṅgīsa, said the Blessed One. Then the venerable Vaṅgīsa praised the
Blessed One to his face with suitable verses.

3. Subhāsitasutta.1

Evam me sutaṃ:
Ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati Jetavane
--pe--.2 Bhagavā etad avoca: "catūhi3 bhikkhave aṅgehi
samannāgatā vācā subhāsitā hoti na4 dubbhāsitā anavajjā
ca ananuvajjā5 ca viññūnaṃ, katamehi catūhi3: idha
bhikkhave6 bhikkhu subhāsitañ ñeva7 bhāsati no dubbhā-
sitaṃ, dhammañ ñeva7 bhāsati no adhammaṃ, piyañ ñeva7
bhāsati no appiyaṃ, saccañ ñeva7 bhāsati no alikaṃ.8
Imehi kho bhikkhave catūhi3 aṅgehi samannāgatā vācā9
subbāsitā hoti na4 dubbhāsitā anavajjā ca ananuvajjā5 ca
viññūnan" ti. Idam avoca Bhagavā, idaṃ vatvā10 Sugato
athāparaṃ etad avoca Satthā:

450. "Subhāsitaṃ uttamam āhu santo,
dhammaṃ bhaṇe nādhammaṃ,11 taṃ dutiyaṃ,12
piyaṃ bhaṇe nāppiyaṃ,13 taṃ tatiyaṃ,12
saccaṃ bhaṇe nālikaṃ, taṃ catutthaṃ" ti. || Sn_III,3.1 ||

Atha kho āyasmā Vaṅgīso1 uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ
katvā yena Bhagavā ten'; añjaliṃ paṇāmetvā Bhagavantaṃ
etad avoca: "paṭibhāti maṃ Sugatā" ti. "Paṭibhātu
taṃ Vaṅgīsā'; ti Bhagavā avoca. Atha kho [F._79] āyasmā
Vaṅgīso1 Bhagavantaṃ sammukhā sāruppāhi gāthāhi
abhitthavi:

451. “One should utter only such speech
by which one does not torment oneself
nor cause injury to others:
that speech truly is well spoken.

451 “應該說這樣的話,它即不折磨自己,也不傷害他人,那就是妙語。

451. ‘That word only should one speak by which one would “not
torment oneself nor harm others. That word indeed is well-spoken.

451. {"²Tam} eva vācaṃ bhāseyya, yāy'; attānaṃ na tāpaye
pare ca na vihiṃseyya, sā³ ve vācā subhāsitā. || Sn_III,3.2 ||

452. “One should utter only pleasant speech,
speech that is gladly welcomed.
One should speak words that bring nothing bad,
[speech] that is pleasing to others. (3)

452 “應該說動聽的話,令人高興,不帶來罪惡,應該說別人聽來悅耳的話。

452. One should speak only the pleasant word, the word which is
welcomed. What one speaks without bringing evils . to others is ©
pleasant.

452. Piyavācam eva bhāseyya, yā vācā patinanditā,⁴
yaṃ anādāya pāpāni paresaṃ bhāsate piyaṃ. || Sn_III,3.3 ||

453. “Truth, indeed, is deathless speech:
this is an ancient principle.
The good and the Dhamma, good people say,
are established upon truth.128 (4)

453 “真實是不朽的,正法是永恆的,人們說:善人恪守真實、利益和正法。

453. Truth indeed is the undying word; this is the eternal law. In truth,
the good say, the goal and the doctrine are grounded.

453. Saccaṃ ve amatā vācā, esa dhammo sanantano,
sacce atthe ca dhamme ca, āhu, santo patiṭṭhitā. || Sn_III,3.4 ||

454. “The speech that the Buddha utters
for the attainment of nibbāna, the secure,
for making an end to suffering,
is indeed the supreme speech.” (5)

454 “佛陀說的話令人寧靜,導向涅磐,結束痛苦。這樣的話確實至高無上。

454. The sure word which the Buddha speaks for the attainment of
quenching, for the putting of an end to misery, is indeed the best of
words.”

454. Yam⁵ Buddho bhāsatī⁶ vācaṃ khemaṃ nibbānapattiyā
dukkhass'; antakiriyāya, sā³ ve vācānam uttamā" ti || Sn_III,3.5 ||

455. “I am not a brahmin nor am I a prince;
I am not a vessa or anything else.
Having fully understood the clan of worldlings,
owning nothing, with reflection I live in the world. (1)

455 “我不是婆羅門,不是王子,也不是吠舍,什麼也不是。看透了俗人的門第出身,我這個智者一無所有,在這世上遊行。

455. I‘am certainly not a brahman, nor a prince, nor a vessa, nor am I
anyone [else]. Knowing [and renouncing} the clan of the common
people, I wander in the world, possessing nothing, [being] a thinker.

455. "Na brāhmaṇo no 'mhi na rājaputto,
na vessāyano⁸ uda⁹ koci no 'mhi,
gottaṃ pariññāya puthujjanānaṃ
akiñcano manta carāmi loke. || Sn_III,4.1 ||

456. “Clad in my cloak, homeless I wander,
with my head shaved, fully quenched within.
Since I am unattached to people here,
it is unfitting, brahmin, to ask me about my clan.” (2) [81]

456 “身穿袈衣,離開家庭,四處遊行,剃去頭髮,心境平靜,不與世人交往。婆羅門啊,你詢問我的種姓出身是不合適的。”

456. Wearing a robe, houscless, I wander with shaven hair, with self
completely quenched, not clinging here to [other] men. You have asked
me an unfitting question about my clan, brahman.”

456. Saṃghāṭivāsī¹⁰ agiho¹¹ carāmi
nivuttakeso¹² abhinibbutatto
alippamāno¹³ idha mānavehi¹⁴
akalla¹⁵ maṃ brāhmaṇa pucchi¹⁶ gottapañhaṃ". || Sn_III,4.2 ||

457. “But if you say you are a brahmin,
and say I am not a brahmin,
let me ask you about the Sāvittī,
with its three phrases and twenty-four syllables.”131 (3)