Pali佛典研讀 ---UdānaPāli Canon Reading

Udānapāḷi (Khuddakanikāye) | 優陀那經 (Pali佛典課程) | 優陀那(自說經) 莊春江 | Paṭhamabodhisutta (英文) |
Ud.1/1.Paṭhamabodhisuttaṃ Ud.1/1. Paṭhamabodhisuttaṃ | Ud.1/1.Paṭhamabodhisuttaṃ 覺經第一 | Ud.1/1.Paṭhamabodhisuttaṃ 覺經第一 | Ud.1/1.Paṭhamabodhisuttaṃ Heartfelt Sayings 1.1 Upon Awakening |
1.1 Evaṁ me sutaṁ --- | 1.1 如是我聞 | 1.1 被我這麼聽聞: | 1.1 So I have heard. |
1.2 ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. | 1.2 爾時,世尊初成正覺,住在Uruvelā(優樓頻螺)的Nerañjarā(尼連禪)河岸菩提樹下。 | 1.2 有一次,初現正覺的世尊住在優樓頻螺,尼連禪河邊覺樹下。 | 1.2 At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. |
1.3 Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī [vimuttisukhaṃ paṭisaṃvedī (syā. pī. ka.)]. | 1.3 爾時,世尊結跏趺坐,繼續坐享七日間解脫樂。 | 1.3 當時,世尊七日地以一個盤腿,感受解脫樂地坐著。 | 1.3 There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. |
1.4 Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā paṭhamaṁ yāmaṁ paṭiccasamuppādaṁ anulomaṁ sādhukaṁ manasākāsi: | 1.4 然後,世尊在七天的定(三摩地)境之後出定,於夜之初分,好好的做意緣起法。 | 1.4 那時,那七天過後,世尊從那個定出來後,在初夜時善作意順緣起: | 1.4 When seven days had passed, the Buddha emerged from that state of immersion. In the first part of the night, he carefully applied the mind to dependent origination in forward order: |
1.5 “Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ— | 1.5 「此有故彼有,此生故彼生: | 1.5 「像這樣,在這個存在時那個存在 | 1.5 “When this exists, that is; due to the arising of this, that arises. That is: |
1.6 avijjāpaccayā saṅkhārā, | 1.6 :即緣無明而有行; | 1.6 :以無明為緣有諸行(而諸行存在); | 1.6 Ignorance is a condition for choices. |
1.7 saṅkhārapaccayā viññāṇaṁ, | 1.7 緣行而有識, | 1.7 以行為緣有識, | 1.7 Choices are a condition for consciousness. |
1.8 viññāṇapaccayā nāmarūpaṁ, | 1.8 緣識而有名色, | 1.8 以識為緣有名色; | 1.8 Consciousness is a condition for name and form. |
1.9 nāmarūpapaccayā saḷāyatanaṁ, | 1.9 緣名色而有六入, | 1.9 以名色為緣有六處; | 1.9 Name and form are conditions for the six sense fields. |
1.10 saḷāyatanapaccayā phasso, | 1.10 緣六入而有觸, | 1.10 以六處為緣有觸; | 1.10 The six sense fields are conditions for contact. |
1.11 phassapaccayā vedanā, | 1.11 緣觸而有受, | 1.11 以觸為緣有受; | 1.11 Contact is a condition for feeling. |
1.12 vedanāpaccayā taṇhā, | 1.12 緣受而有愛, | 1.12 以受為緣有渴愛; | 1.12 Feeling is a condition for craving. |
1.13 taṇhāpaccayā upādānaṁ, | 1.13 緣愛而有取, | 1.13 以渴愛為緣有取; | 1.13 Craving is a condition for grasping. |
1.14 upādānapaccayā bhavo, | 1.14 緣取而有有, | 1.14 以取為緣有有; | 1.14 Grasping is a condition for continued existence. |
1.15 bhavapaccayā jāti, | 1.15 緣有而有生, | 1.15 以有為緣有生; | 1.15 Continued existence is a condition for rebirth. |
1.16 jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | 1.16 緣生而有老死、憂、悲、苦、惱、愁悶。 | 1.16 以生為緣老、死、愁、悲、苦、憂、絕望生成, | 1.16 Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
1.17 Evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. | 1.17 如是生起此苦聚。」 | 1.17 這樣是這整個苦蘊的集。」 | 1.17 That is how this entire mass of suffering originates.” |
1.18 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | 1.18 世尊知此已,彼時唱此優陀那[自說]: | 1.18 那時,世尊知道這件事後,在那時候吟出這個優陀那: | 1.18 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: |
1.19 “Yadā have pātubhavanti dhammā, | 1.19 「實亦有精勤、領悟諸法、 | 1.19 「當諸法確實變成明顯時: | 1.19 “When things become clear |
1.20 Ātāpino jhāyato brāhmaṇassa; | 1.20 禪定婆羅門, | 1.20 對熱心禪修的婆羅門, | 1.20 to the keen, meditating brahmin, |
1.21 Athassa kaṅkhā vapayanti sabbā, | 1.21 消除諸疑惑, | 1.21 那時他的一切疑惑消失, | 1.21 his doubts are dispelled, |
1.22 Yato pajānāti sahetudhamman”ti. | 1.22 彼知緣起法。」 | 1.22 因為他知道有因之法。」 | 1.22 since he understands each thing and its cause.” |
Ud.2/2. Dutiyabodhisuttaṃ Ud.2/2. Dutiyabodhisuttaṃ | Ud.2/2. Dutiyabodhisuttaṃ 覺經第二 | Ud.2/2. Dutiyabodhisuttaṃ 覺經第二 | Ud.2/2. Dutiyabodhisuttaṃ Heartfelt Sayings 1.2 Upon Awakening |
2.1 Evaṁ me sutaṁ— | 2.1 如是我聞。 | 2.1 被我這麼聽聞: | 2.1 So I have heard. |
2.2 ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. | 2.2 爾時,世尊初成正覺,住優樓比螺尼連禪河畔菩提樹下。 | 2.2 有一次,初現正覺的世尊住在優樓頻螺,尼連禪河邊覺樹下。 | 2.2 At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. |
2.3 Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. | 2.3 爾時,世尊結跏趺坐,繼續坐享七日間解脫樂。 | 2.3 當時,世尊七日地以一個盤腿,感受解脫樂地坐著。 | 2.3 There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. |
2.4 Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā majjhimaṁ yāmaṁ paṭiccasamuppādaṁ paṭilomaṁ sādhukaṁ manasākāsi: | 2.4 七日過後,世尊由禪定起,於夜之中分,逆觀緣起諸法: | 2.4 那時,那七天過後,世尊從那個定出來後,在中夜時善作意逆緣起: | 2.4 When seven days had passed, the Buddha emerged from that state of immersion. In the second part of the night, he carefully applied the mind to dependent origination in reverse order: |
2.5 “Iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— | 2.5 「此無故彼無,此滅故彼滅: | 2.5 「像這樣,在這個不存在時那個不存在;以這個的滅那個被滅, | 2.5 “When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: |
2.6 avijjānirodhā saṅkhāranirodho, | 2.6 即緣無明滅而行滅, | 2.6 即:以無明滅有行滅(而行滅存在); | 2.6 When ignorance ceases, choices cease. |
2.7 saṅkhāranirodhā viññāṇanirodho, | 2.7 緣行滅而識滅, | 2.7 以行滅有識滅; | 2.7 When choices cease, consciousness ceases. |
2.8 viññāṇanirodhā nāmarūpanirodho, | 2.8 緣識滅而名色滅, | 2.8 以識滅有名色滅; | 2.8 When consciousness ceases, name and form cease. |
2.9 nāmarūpanirodhā saḷāyatananirodho, | 2.9 緣名色滅而六入滅, | 2.9 以名色滅有六處滅; | 2.9 When name and form cease, the six sense fields cease. |
2.10 saḷāyatananirodhā phassanirodho, | 2.10 緣六入滅而觸滅, | 2.10 以六處滅有觸滅; | 2.10 When the six sense fields cease, contact ceases. |
2.11 phassanirodhā vedanānirodho, | 2.11 緣觸滅而受滅, | 2.11 以觸滅有受滅; | 2.11 When contact ceases, feeling ceases. |
2.12 vedanānirodhā taṇhānirodho, | 2.12 緣受滅而愛滅, | 2.12 以受滅有渴愛滅; | 2.12 When feeling ceases, craving ceases. |
2.13 taṇhānirodhā upādānanirodho, | 2.13 緣愛滅而取滅, | 2.13 以渴愛滅有取滅; | 2.13 When craving ceases, grasping ceases. |
2.14 upādānanirodhā bhavanirodho, | 2.14 緣取滅而有滅, | 2.14 以取滅有有滅; | 2.14 When grasping ceases, continued existence ceases. |
2.15 bhavanirodhā jātinirodho, | 2.15 緣有滅而生滅, | 2.15 以有滅有生滅; | 2.15 When continued existence ceases, rebirth ceases. |
2.16 jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | 2.16 緣生滅而老死、憂、悲、苦、惱、愁悶滅。 | 2.16 以生滅而老、死、愁、悲、苦、憂、絕望被滅, | 2.16 When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
2.17 Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | 2.17 如是此苦聚滅。」 | 2.17 這樣是這整個苦蘊的滅。」 | 2.17 That is how this entire mass of suffering ceases.” |
2.18 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | 2.18 世尊知此已,彼時唱此優陀那: | 2.18 那時,世尊知道這件事後,在那時候吟出這個優陀那: | 2.18 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: |
2.19 “Yadā have pātubhavanti dhammā, Ātāpino jhāyato brāhmaṇassa; Athassa kaṅkhā vapayanti sabbā, Yato khayaṁ paccayānaṁ avedī”ti. | 2.19 「實亦有精勤,禪定婆羅門,領悟諸法時,彼知諸緣滅,消除諸疑惑。」 | 2.19 「當諸法確實變成明顯時: 對熱心禪修的婆羅門, 那時他的一切疑惑消失, 因為他感受緣的滅盡。」 | 2.19 “When things become clear to the keen, meditating brahmin, his doubts are dispelled, since he’s known the end of conditions.” |
Ud.3/3. Tatiyabodhisuttaṃ Ud.3/3. Tatiyabodhisuttaṃ | Ud.3/3. Tatiyabodhisuttaṃ 覺經第三 | Ud.3/3. Tatiyabodhisuttaṃ 覺經第三 | Ud.3/3. Tatiyabodhisuttaṃ Heartfelt Sayings 1.3 Upon Awakening |
3.1 Evaṁ me sutaṁ— | 3.1 如是我聞。 | 3.1 被我這麼聽聞: | 3.1 So I have heard. |
3.2 ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. | 3.2 爾時,世尊初成正覺,住優樓比螺尼連禪河畔菩提樹下。 | 3.2 有一次,初現正覺的世尊住在優樓頻螺,尼連禪河邊覺樹下。 | 3.2 At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. |
3.3 Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. | 3.3 爾時,世尊結跏趺坐,繼續坐享七日間解脫樂。 | 3.3 當時,世尊七日地以一個盤腿,感受解脫樂地坐著。 | 3.3 There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. |
3.4 Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi: | 3.4 七日過後,世尊由禪定起,於夜之後分,順逆觀緣起諸法: | 3.4 那時,那七天過後,世尊從那個定出來後,在後夜時善作意順、逆緣起: | 3.4 When seven days had passed, the Buddha emerged from that state of immersion. In the last part of the night, he carefully applied the mind to dependent origination in forward and reverse order: |
3.5 “Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, | 3.5 此有故彼有,此生故彼生; | 3.5 「像這樣,在這個存在時那個存在,以這個的生起那個生起。 | 3.5 “When this exists, that is; due to the arising of this, that arises. |
3.6 imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ— | 3.6 此無故彼無,此滅故彼滅。 | 3.6 在這個不存在時那個不存在,以這個的滅那個被滅, | 3.6 When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: |
3.7 avijjāpaccayā saṅkhārā, | 3.7 即緣無明滅而行滅, | 3.7 即:以無明為緣有諸行(而諸行存在); | 3.7 Ignorance is a condition for choices. |
3.8 saṅkhārapaccayā viññāṇaṁ, | 3.8 緣行滅而識滅, | 3.8 以行為緣有識; | 3.8 Choices are a condition for consciousness. |
3.9 viññāṇapaccayā nāmarūpaṁ, | 3.9 緣識滅而名色滅, | 3.9 以識為緣有名色; | 3.9 Consciousness is a condition for name and form. |
3.10 nāmarūpapaccayā saḷāyatanaṁ, | 3.10 緣名色滅而六入滅, | 3.10 以名色為緣有六處; | 3.10 Name and form are conditions for the six sense fields. |
3.11 saḷāyatanapaccayā phasso, | 3.11 緣六入滅而觸滅, | 3.11 以六處為緣有觸; | 3.11 The six sense fields are conditions for contact. |
3.12 phassapaccayā vedanā, | 3.12 緣觸滅而受滅, | 3.12 以觸為緣有受; | 3.12 Contact is a condition for feeling. |
3.13 vedanāpaccayā taṇhā, | 3.13 緣受滅而愛滅, | 3.13 以受為緣有渴愛; | 3.13 Feeling is a condition for craving. |
3.14 taṇhāpaccayā upādānaṁ, | 3.14 緣愛滅而取滅, | 3.14 以渴愛為緣有取; | 3.14 Craving is a condition for grasping. |
3.15 upādānapaccayā bhavo, | 3.15 緣取滅而有滅, | 3.15 以取為緣有有; | 3.15 Grasping is a condition for continued existence. |
3.16 bhavapaccayā jāti, | 3.16 緣有滅而生滅, | 3.16 以有為緣有生; | 3.16 Continued existence is a condition for rebirth. |
3.17 jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. | 3.17 緣生滅而老死、憂、悲、苦、惱、愁悶滅。 | 3.17 以生為緣老、死、愁、悲、苦、憂、絕望生成, | 3.17 Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
3.18 Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | 3.18 如是此苦聚滅。」 | 3.18 這樣是這整個苦蘊的集。 | 3.18 That is how this entire mass of suffering originates. |
3.19 Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, | 3.19 緣無明滅無餘而行滅 | 3.19 但就以無明的無餘褪去與滅有行滅(而行滅存在); | 3.19 When ignorance fades away and ceases with nothing left over, choices cease. |
3.20 saṅkhāranirodhā viññāṇanirodho, | 3.20 緣行滅而識滅, | 3.20 以行滅有識滅; | 3.20 When choices cease, consciousness ceases. |
3.21 viññāṇanirodhā nāmarūpanirodho, | 3.21 緣識滅而名色滅, | 3.21 以識滅有名色滅; | 3.21 When consciousness ceases, name and form cease. |
3.22 nāmarūpanirodhā saḷāyatananirodho, | 3.22 緣名色滅而六入滅, | 3.22 以名色滅有六處滅; | 3.22 When name and form cease, the six sense fields cease. |
3.23 saḷāyatananirodhā phassanirodho, | 3.23 緣六入滅而觸滅, | 3.23 以六處滅有觸滅; | 3.23 When the six sense fields cease, contact ceases. |
3.24 phassanirodhā vedanānirodho, | 3.24 緣觸滅而受滅, | 3.24 以觸滅有受滅; | 3.24 When contact ceases, feeling ceases. |
3.25 vedanānirodhā taṇhānirodho, | 3.25 緣受滅而愛滅, | 3.25 以受滅有渴愛滅; | 3.25 When feeling ceases, craving ceases. |
3.26 taṇhānirodhā upādānanirodho, | 3.26 緣愛滅而取滅, | 3.26 以渴愛滅有取滅; | 3.26 When craving ceases, grasping ceases. |
3.27 upādānanirodhā bhavanirodho, | 3.27 緣取滅而有滅, | 3.27 以取滅有有滅; | 3.27 When grasping ceases, continued existence ceases. |
3.28 bhavanirodhā jātinirodho, | 3.28 緣有滅而生滅, | 3.28 以有滅有生滅; | 3.28 When continued existence ceases, rebirth ceases. |
3.29 jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. | 3.29 緣生滅而老死、憂、悲、苦、惱、愁悶滅。 | 3.29 以生滅而老、死、愁、悲、苦、憂、絕望被滅, | 3.29 When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
3.30 Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. | 3.30 如是此苦聚滅。」 | 3.30 這樣是這整個苦蘊的滅。」 | 3.30 That is how this entire mass of suffering ceases.” |
Ud.4/4. Huṃhuṅkasuttaṃ Ud.4/4. Huṃhuṅkasuttaṃ | Ud.4/4. Huṃhuṅkasuttaṃ 傲慢者經 | Ud.4/4. Huṃhuṅkasuttaṃ 傲慢者經 | Ud.4/4. Huṃhuṅkasuttaṃ Heartfelt Sayings 1.4 The Mystic Syllable Huṁ |
4.1 Evaṁ me sutaṁ— | 4.1 如是我聞。 | 4.1 被我這麼聽聞: | 4.1 So I have heard. |
4.2 ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. | 4.2 爾時,世尊初成正覺,住優樓比螺尼連禪河畔羊牧尼拘律林中。 | 4.2 有一次,初現正覺的世尊住在優樓頻螺,尼連禪河邊牧羊人的榕樹處。 | 4.2 At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. |
4.3 Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. | 4.3 爾時,世尊結跏趺坐,繼續坐享七日間解脫樂。 | 4.3 當時,世尊七日地以一個盤腿,感受解脫樂地坐著。 | 4.3 There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. |
4.4 Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. | 4.4 七日過後,世尊由禪定起。 | 4.4 那時,那七天過後,世尊從那個定出來。 | 4.4 When seven days had passed, the Buddha emerged from that state of immersion. |
4.5 Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Variant: huṁhuṅkajātiko → huhuṅkajātiko (bj, sya-all, km, pts-vp-pli1) | 4.5 那時,有很傲慢的婆羅門前往拜訪尊者佛陀,接近後歡喜、高興與問候佛陀。 | 4.5 那時,某位驕慢之類的婆羅門去見世尊。抵達後,與世尊一起互相問候。 | 4.5 Then a certain brahmin, one of those who murmured the mystic syllable huṁ, huṁ, went up to the Buddha and exchanged greetings with him. |
4.6 Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca: | 4.6 那位婆羅門站在一邊,對尊者說: | 4.6 交換應該被互相問候的友好交談後,在一旁站立。在一旁站立的那位婆羅門對世尊說這個: | 4.6 When the greetings and polite conversation were over, he stood to one side and said, |
4.7 “kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti? | 4.7 『佛陀,怎麼樣才是一個婆羅門?應該是怎樣的?而怎麼做?婆羅門的行為又是麼?』 | 4.7 「喬達摩尊師!什麼情形是婆羅門呢?還有,哪些是作為婆羅門的法?」 | 4.7 “Mister Gotama, how do you define a brahmin? And what are the things that make one a brahmin?” |
4.8 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | 4.8 世尊知曉了這件事情,彼時唱此優陀那: | 4.8 那時,世尊知道這件事後,在那時候吟出這個優陀那: | 4.8 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: |
4.9 “Yo brāhmaṇo bāhitapāpadhammo, Nihuṁhuṅko nikkasāvo yatatto; Vedantagū vūsitabrahmacariyo, Dhammena so brahmavādaṁ vadeyya; Yassussadā natthi kuhiñci loke”ti. | 4.9 親近吠陀的,梵行已立,若是以正確方式,他會成為吠陀的教導者,在世間任何地方都不會有越來越多傲慢。 | 4.9 「凡拒斥惡法的婆羅門,無傲慢者、無濁穢者、已自制者,通曉吠陀者(已達聖道者)、梵行已完成者,他可以正當地說婆羅門之語,該者的增盛無論在世間中哪裡都不存在。」 | 4.9 “Any brahmin who has banished bad qualities— not murmuring the mystic syllable huṁ, unstained, self-controlled, a complete knowledge master who has completed the spiritual journey— they may legitimately proclaim the divine doctrine; who have no pretensions regarding anything in the world.” |
Ud.5/5. Brāhmaṇasuttaṃ Ud.5/5. Brāhmaṇasuttaṃ | Ud.5/5. Brāhmaṇasuttaṃ 婆羅門經 | Ud.5/5. Brāhmaṇasuttaṃ 婆羅門經 | Ud.5/5. Brāhmaṇasuttaṃ Heartfelt Sayings 1.5 The Brahmin |
5.1 Evaṁ me sutaṁ— | 5.1 如是我聞。 | 5.1 被我這麼聽聞: | 5.1 So I have heard. |
5.2 ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | 5.2 。爾時,世尊住舍衛城祇陀林給孤獨園。 | 5.2 有一次,世尊住在舍衛城祇樹林給孤獨園。 | 5.2 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
5.3 Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca mahākaccāno āyasmā ca mahākoṭṭhiko āyasmā ca mahākappino āyasmā ca mahācundo āyasmā ca anuruddho āyasmā ca revato āyasmā ca nando yena bhagavā tenupasaṅkamiṁsu. | 5.3 爾時,尊者舍利弗、尊者大目犍連、尊者大迦葉、尊者大迦旃延、尊者大拘絺羅、尊者大劫賓那、尊者大淳陀、尊者阿菟樓馱、尊者離越、尊者提婆達多、尊者阿難等詣世尊之處。 | 5.3 當時,尊者舍利弗、尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者大拘絺羅、尊者大劫賓、尊者大純陀、尊者阿那律、尊者離婆多、尊者阿難去見世尊。 | 5.3 Now at that time a number of senior monks approached the Buddha—Venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, and Nanda. |
5.4 Addasā kho bhagavā te āyasmante dūratova āgacchante; | 5.4 世尊見此等諸尊者由遙遠而來, | 5.4 世尊看見正從遠處到來的那些尊者。 | 5.4 The Buddha saw them coming off in the distance, |
5.5 disvāna bhikkhū āmantesi: | 5.5 見已告知比丘等: | 5.5 看見後,召喚比丘們: | 5.5 and addressed the mendicants: |
5.6 “ete, bhikkhave, brāhmaṇā āgacchanti; | 5.6 「汝等比丘!此等之婆羅門來。 | 5.6 「比丘們!這些婆羅門到來, | 5.6 “These, mendicants, are brahmins coming! |
5.7 ete, bhikkhave, brāhmaṇā āgacchantī”ti. | 5.7 汝等比丘!此等之 婆羅門來。」 | 5.7 比丘們!這些婆羅門到來。」 | 5.7 These are brahmins coming!” |
5.8 Evaṁ vutte, aññataro brāhmaṇajātiko bhikkhu bhagavantaṁ etadavoca: | 5.8 如來告知已。有婆羅門族出身之一比丘以如是言問世尊曰: | 5.8 在這麼說時,某位婆羅門種比丘對世尊說這個: | 5.8 When he said this, a certain mendicant who was brahmin by birth asked the Buddha, |
5.9 “kittāvatā nu kho, bhante, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti? | 5.9 :「大德!如何謂是婆羅門,如何謂是婆羅門法?」 | 5.9 「大德!什麼情形是婆羅門呢?還有,哪些是作為婆羅門的法?」 | 5.9 “Sir, how do you define a brahmin? And what are the things that make one a brahmin?” |
5.10 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | 5.10 世尊知此問已,彼時唱此優陀那: | 5.10 那時,世尊知道這件事後,在那時候吟出這個優陀那: | 5.10 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: |
5.11 “Bāhitvā pāpake dhamme, | 5.11 「棄除邪惡法, | 5.11 「拒斥諸惡法後, | 5.11 “Having banished bad qualities, |
5.12 ye caranti sadā satā; | 5.12 而常為正念, | 5.12 凡經常具念地行, | 5.12 those who live always mindful, |
5.13 Khīṇasaṁyojanā buddhā, | 5.13 生死繫縛盡,而成為覺者, | 5.13 諸結已滅盡的覺者, | 5.13 with fetters ended, awakened, |
5.14 te ve lokasmi brāhmaṇā”ti. | 5.14 彼等於此世,實為婆羅門。」 | 5.14 他們確實是世間中的婆羅門。」 | 5.14 they are the world’s true brahmins.” |
Ud.6/6. Mahākassapasuttaṃ Ud.6/6. Mahākassapasuttaṃ | Ud.6/6. Mahākassapasuttaṃ 大迦葉經 | Ud.6/6. Mahākassapasuttaṃ 大迦葉經 | Ud.6/6. Mahākassapasuttaṃ Heartfelt Sayings 1.6 With Mahākassapa |
6.1 Evaṁ me sutaṁ— | 6.1 如是我聞。 | 6.1 被我這麼聽聞: | 6.1 So I have heard. |
6.2 ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | 6.2 爾時,世尊住王舍城竹林迦蘭陀迦園。 | 6.2 有一次,世尊住在王舍城栗鼠飼養處的竹林中。 | 6.2 At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
6.3 Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati ābādhiko dukkhito bāḷhagilāno. | 6.3 爾時,尊者大迦葉住畢缽羅 窟,感到痛苦和沉重的疾病。 | 6.3 當時,生病的、受苦的、重病的尊者大迦葉住在畢波里洞穴。 | 6.3 Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill. |
6.4 Atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsi. | 6.4 後來,尊者大迦葉在另一個時候從那個疾病中康復了。 | 6.4 那時,尊者大迦葉過些時候從那個病痊癒。 | 6.4 Then after some time he recovered from that illness. |
6.5 Atha kho āyasmato mahākassapassa tamhā ābādhā vuṭṭhitassa etadahosi: | 6.5 病癒已,尊者大迦葉作如是思: | 6.5 那時,從那個病痊癒的尊者大迦葉想這個: | 6.5 It occurred to him, |
6.6 “yannūnāhaṁ rājagahaṁ piṇḍāya paviseyyan”ti. | 6.6 「我當入王舍城托缽。」 | 6.6 「讓我為了托鉢進入王舍城。」 | 6.6 “Why not enter Rājagaha for almsfood?” |
6.7 Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. | 6.7 當時五百位諸天眾,使尊者大迦葉盡量得食。 | 6.7 當時,約五百位天神為了尊者大迦葉的施食得到成為來到熱心者。 | 6.7 Now at that time five hundred deities were ready and eager for the chance to offer alms to Mahākassapa. |
6.8 Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi— | 6.8 尊者大迦葉斥退五百諸天眾,晨時著衣持缽, | 6.8 那時,尊者大迦葉拒絕那些約五百位天神後,午前時穿衣、拿起衣鉢後,為了托鉢進入王舍城: | 6.8 But Mahākasspa refused those deities. In the morning, he robed up, took his bowl and robe, and entered Rājagaha for alms. |
6.9 yena daliddavisikhā kapaṇavisikhā pesakāravisikhā. | 6.9 入王舍城之貧民、機織業者所住之街乞食。 | 6.9 往貧困的街道、貧窮的街道、織布者的街道。 | 6.9 He went to the streets of the poor, the destitute, and the weavers. |
6.10 Addasā kho bhagavā āyasmantaṁ mahākassapaṁ rājagahe piṇḍāya carantaṁ yena daliddavisikhā kapaṇavisikhā pesakāravisikhā. | 6.10 世尊見大迦葉往王舍城之貧民、機織業者所住之街乞食。 | 6.10 世尊看見在王舍城中為了托鉢走往貧困街道的、貧窮街道的、織布者街道的尊者大迦葉。 | 6.10 The Buddha saw him wandering for alms in the streets of the poor, the destitute, and the weavers. |
6.11 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | 6.11 世尊知此後,彼時唱此優陀那: | 6.11 那時,世尊知道這件事後,在那時候吟出這個優陀那: | 6.11 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: |
6.12 “Anaññaposimaññātaṁ, | 6.12 「自知不受他供養, | 6.12 「不養育其他人者、了知者, | 6.12 “The stranger, providing for no other, |
6.13 dantaṁ sāre patiṭṭhitaṁ; | 6.13 能自制御精勤立, | 6.13 調御者、在核心上住立者, | 6.13 tamed, consolidated in the core, |
6.14 Khīṇāsavaṁ vantadosaṁ, | 6.14 諸惑瞋恚除盡者, | 6.14 諸漏滅盡者、排除過錯者, | 6.14 with defilements ended and flaws purged: |
6.15 tamahaṁ brūmi brāhmaṇan”ti. | 6.15 我稱之為婆羅門。」 | 6.15 我說他是婆羅門。」 | 6.15 that’s who I call a brahmin.” |
Ud.7/7. Ajakalāpakasuttaṃ Ud.7/7. Ajakalāpakasuttaṃ | Ud.7/7. Ajakalāpakasuttaṃ 阿若葛拉玻葛經 | Ud.7/7. Ajakalāpakasuttaṃ 阿若葛拉玻葛經 | Ud.7/7. Ajakalāpakasuttaṃ Heartfelt Sayings 1.7 At Ajakalāpaka |
7.1 Evaṁ me sutaṁ— | 7.1 如是我聞。 | 7.1 被我這麼聽聞: | 7.1 So I have heard. |
7.2 ekaṁ samayaṁ bhagavā pāvāyaṁ viharati ajakalāpake cetiye, ajakalāpakassa yakkhassa bhavane. | 7.2 爾時,世尊住波吒梨羊群夜叉處之羊群祠堂。 | 7.2 有一次,世尊住在波婆城的阿若葛拉玻葛塔廟,阿若葛拉玻葛夜叉的住處。 | 7.2 At one time the Buddha was staying in Pāvā at the Ajakalāpaka Tree-shrine, the haunt of the native spirit Ajakalāpaka. |
7.3 Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti; devo ca ekamekaṁ phusāyati. | 7.3 爾時,世尊於暗夜天空一滴一滴下著雨後,坐於開放且無遮蔽的空間。。 | 7.3 當時,世尊在漆黑的夜晚坐在露天處,天空下著毛毛雨。 | 7.3 Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down. |
7.4 Atha kho ajakalāpako yakkho bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre tikkhattuṁ “akkulo pakkulo”ti akkulapakkulikaṁ akāsi: | 7.4 然後,一個名叫Ajakalāpaka 的魔怪,想要在佛陀身上產生恐懼和驚恐,於是接近了佛陀。他接近後,在佛陀不遠處三次表現出焦慮和驚慌的聲音, | 7.4 那時,阿若葛拉玻葛夜叉想要使世尊生出害怕、僵硬狀態、身毛豎立的,去見世尊。抵達後,在不遠處三次對世尊作「阿古羅、玻古羅」震驚的恐怖聲: | 7.4 Then Ajakalāpaka, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away yelled three times, “Grr! Arrgh!” Then he added, |
7.5 “eso te, samaṇa, pisāco”ti. | 7.5 並說:“沙門、這是你的惡鬼!” | 7.5 「沙門!這是你的惡鬼。」 | 7.5 “Now that’s a goblin for you, ascetic!” |
7.6 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | 7.6 然後,佛陀知道了這件事情,在這個時候,唱此優陀那: | 7.6 那時,世尊知道這件事後,在那時候吟出這個優陀那: | 7.6 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: |
7.7 “Yadā sakesu dhammesu, | 7.7 「當一個婆羅門沙門 | 7.7 「當在自己的諸法上, | 7.7 “When a brahmin gets over |
7.8 pāragū hoti brāhmaṇo; | 7.8 超越gets over自己的法則(問題)時their own issues, | 7.8 為已到達彼岸的婆羅門時, | 7.8 their own issues, |
7.9 Atha etaṁ pisācañca, | 7.9 然後超越、克制,這個小妖 | 7.9 那時超越,這個惡鬼 | 7.9 they transcend this goblin |
7.10 pakkulañcātivattatī”ti. | 7.10 與恐怖聲。」 | 7.10 與恐怖聲。」 | 7.10 and his grunts.” |
Ud.8/8. Saṅgāmajisuttaṃ Ud.8/8. Saṅgāmajisuttaṃ | Ud.8/8. Saṅgāmajisuttaṃ 僧額嘛居經 | Ud.8/8. Saṅgāmajisuttaṃ 僧額嘛居經 | Ud.8/8. Saṅgāmajisuttaṃ Heartfelt Sayings 1.8 With Saṅgāmaji |
8.1 Evaṁ me sutaṁ— | 8.1 如是我聞。 | 8.1 被我這麼聽聞: | 8.1 So I have heard. |
8.2 ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. | 8.2 爾時,世尊住舍衛城祇陀林給孤獨園。 | 8.2 有一次,世尊住在舍衛城祇樹林給孤獨園。 | 8.2 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
8.3 Tena kho pana samayena āyasmā saṅgāmaji sāvatthiṁ anuppatto hoti bhagavantaṁ dassanāya. | 8.3 爾時,尊者戰勝為禮世尊來至舍衛城。 | 8.3 當時,尊者僧額嘛居為了見世尊已抵達舍衛城。 | 8.3 Now at that time around Venerable Saṅgāmaji had arrived at Sāvatthī to see the Buddha. |
8.4 Assosi kho āyasmato saṅgāmajissa purāṇadutiyikā: | 8.4 時尊者戰勝之前妻聞: | 8.4 尊者僧額嘛居的前妻聽聞: | 8.4 His former wife heard |
8.5 “ayyo kira saṅgāmaji sāvatthiṁ anuppatto”ti. | 8.5 尊者戰勝來至舍衛城, | 8.5 「聖僧額嘛居確實已抵達舍衛城。」 | 8.5 that he had arrived, |
8.6 Sā dārakaṁ ādāya jetavanaṁ agamāsi. | 8.6 她帶著男孩子來到了竹林(祇樹給孤獨園)。 | 8.6 她帶年幼者後到祇樹林。 | 8.6 and went to the Jetavana, taking their boy. |
8.7 Tena kho pana samayena āyasmā saṅgāmaji aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno hoti. | 8.7 彼時,尊者戰勝為日中休息,坐於一樹下, | 8.7 當時,尊者僧額嘛居坐在某棵樹下為了白天的住處。 | 8.7 Now at that time Venerable Saṅgāmaji was sitting at the root of a tree for the day’s meditation. |
8.8 Atha kho āyasmato saṅgāmajissa purāṇadutiyikā yenāyasmā saṅgāmaji tenupasaṅkami;upasaṅkamitvā āyasmantaṁ saṅgāmajiṁ etadavoca: | 8.8 尊者戰勝之前妻近至尊者戰勝而告彼曰: | 8.8 那時,尊者僧額嘛居的前妻去見尊者僧額嘛居。抵達後,對尊者僧額嘛居說這個: | 8.8 Then his former wife went up to him and said, |
8.9 “khuddaputtañhi, samaṇa, posa man”ti. | 8.9 「沙門!小孩子啊,我有小孩子,請把我撫養。」 | 8.9 「沙門!我有年幼男童,應該被養育的是我。」 | 8.9 “Ascetic, please raise this little boy.” |
8.10 Evaṁ vutte, āyasmā saṅgāmaji tuṇhī ahosi. | 8.10 當這樣說,尊者戰勝默然。 | 8.10 在這麼說時,尊者僧額嘛居保持沈默。 | 8.10 When she said this, Saṅgāmaji kept silent. |
8.11 Dutiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṁ saṅgāmajiṁ etadavoca: | 8.11 尊者戰勝之前妻再告彼言: | 8.11 第二次,尊者僧額嘛居的前妻又對尊者僧額嘛居說這個: | 8.11 For a second time she said, |
8.12 “khuddaputtañhi, samaṇa, posa man”ti. | 8.12 「沙門!我要養小孩。」 | 8.12 「沙門!我有年幼男童,應該被養育的是我。」 | 8.12 “Ascetic, please raise this little boy.” |
8.13 Dutiyampi kho āyasmā saṅgāmaji tuṇhī ahosi. | 8.13 尊者再度默然。 | 8.13 第二次,尊者僧額嘛居又保持沈默。 | 8.13 For a second time, Saṅgāmaji kept silent. |
8.14 Tatiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṁ saṅgāmajiṁ etadavoca: | 8.14 尊者戰勝之前妻三告彼言: | 8.14 第三次,尊者僧額嘛居的前妻又對尊者僧額嘛居說這個: | 8.14 For a third time she said, |
8.15 “khuddaputtañhi, samaṇa, posa man”ti. | 8.15 「沙門!我要養小孩。」 | 8.15 「沙門!我有年幼男童,應該被養育的是我。」 | 8.15 “Ascetic, please raise this little boy.” |
8.16 Tatiyampi kho āyasmā saṅgāmaji tuṇhī ahosi. | 8.16 尊者戰勝三再默然。 | 8.16 第三次,尊者僧額嘛居又保持沈默。 | 8.16 For a third time, Saṅgāmaji kept silent. |
8.17 Atha kho āyasmato saṅgāmajissa purāṇadutiyikā taṁ dārakaṁ āyasmato saṅgāmajissa purato nikkhipitvā pakkāmi: | 8.17 尊者戰勝之前妻,她捨兒於尊者之前而去,如是云: | 8.17 那時,尊者僧額嘛居的前妻在尊者僧額嘛居前面放下那個年幼男童後離開: | 8.17 Then she put down the boy in front of Saṅgāmaji, saying, |
8.18 “eso te, samaṇa, putto; posa nan”ti. | 8.18 「沙門!此為汝子,汝養此子。」 | 8.18 「沙門!這是你的兒子,應該被養育的是他。」 | 8.18 “This is your child, ascetic. Please raise him.” |
8.19 Atha kho āyasmā saṅgāmaji taṁ dārakaṁ neva olokesi nāpi ālapi. | 8.19 尊者戰勝不看其兒又不與語。 | 8.19 那時,尊者僧額嘛居既不注視那個年幼男童也不說話。 | 8.19 But Saṅgāmaji neither looked at the boy nor spoke to him. |
8.20 Atha kho āyasmato saṅgāmajissa purāṇadutiyikā avidūraṁ gantvā apalokentī addasa āyasmantaṁ saṅgāmajiṁ taṁ dārakaṁ neva olokentaṁ nāpi ālapantaṁ, disvānassā etadahosi: | 8.20 尊者之前妻去了不遠處觀察,見尊者對這小孩既不看也不說話,彼女即自思惟: | 8.20 那時,尊者僧額嘛居的前妻走到不遠處後,女回視者看見既不注視那個年幼男童也不說話的尊者僧額嘛居。看見後,想這個: | 8.20 Then his former wife went a little distance away. Looking back, she saw Saṅgāmaji ignoring the boy, and thought, |
8.21 “na cāyaṁ samaṇo puttenapi atthiko”ti. | 8.21 「此沙門,不希求有一個兒子。」 | 8.21 「但這位沙門是不以兒子為希求者。」 | 8.21 “This ascetic doesn’t even want his child.” |
8.22 Tato paṭinivattitvā dārakaṁ ādāya pakkāmi. | 8.22 因此轉身帶著孩子走了。 | 8.22 因此,返回後,帶年幼男童後,離開。 | 8.22 She returned to pick up the boy, then left. |
8.23 Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmato saṅgāmajissa purāṇadutiyikāya evarūpaṁ vippakāraṁ. | 8.23 世尊以清淨超人之天眼,見尊者戰勝前妻之為難。 | 8.23 世尊以清淨、超越常人的天眼看見尊者僧額嘛居前妻的像這樣的變化。 | 8.23 With clairvoyance that is purified and superhuman, the Buddha saw how Saṅgāmaji’s former wife went back for the child. |
8.24 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | 8.24 於是佛陀知道了這件事情,在這個時刻說了這個優缽故事 : | 8.24 那時,世尊知道這件事後,在那時候吟出這個優陀那: | 8.24 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: |
8.25 “Āyantiṁ nābhinandati, pakkamantiṁ na socati; Saṅgā saṅgāmajiṁ muttaṁ, tamahaṁ brūmi brāhmaṇan”ti. | 8.25 「前來者不受歡迎,離去者不會令人悲傷,能從貪著、染著解脫的僧額嘛居,我說他是婆羅門。 」 | 8.25 「對女來者不歡喜,對女離開者不悲傷,從染著解脫的僧額嘛居,我說他是婆羅門。」 | 8.25 “When she came he was not glad, when she left he did not grieve. Victorious in battle, freed from chains, that’s who I call a brahmin.” |
Ud.9/9. Jaṭilasuttaṃ Ud.9/9. Jaṭilasuttaṃ | Ud.9/9. Jaṭilasuttaṃ 結髮者經 | Ud.9/9. Jaṭilasuttaṃ 結髮者經 | Ud.9/9. Jaṭilasuttaṃ Heartfelt Sayings 1.9 Dreadlocked Ascetics |
9.1 Evaṁ me sutaṁ— | 9.1 如是我聞。 | 9.1 被我這麼聽聞: | 9.1 So I have heard. |
9.2 ekaṁ samayaṁ bhagavā gayāyaṁ viharati gayāsīse. | 9.2 爾時,世尊住伽耶象頭山。 | 9.2 有一次,世尊住在伽耶的伽耶山頂。 | 9.2 At one time the Buddha was staying near Gayā on Gayā Head. |
9.3 Tena kho pana samayena sambahulā jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṁ ummujjantipi nimujjantipi, ummujjanimujjampi karonti osiñcantipi, aggimpi juhanti: | 9.3 爾時,眾多之結髮外道,在伽耶河寒冬之夜、中間之八日,雪降之時,或浮或沈,或沈或浮,自淋水為火神之祭, | 9.3 當時,眾多結髮者在寒冷的冬夜中間第八天的下雪期,在伽耶河浮出,及潛入,及作浮出潛入,及淋[水],及獻供火: | 9.3 Now at that time—during the cold spell when the snow falls in the January winter—many dreadlocked ascetics plunged in and out of the Gayā river. Plunging and showering, they served the sacred flame, thinking: |
9.4 “iminā suddhī”ti. | 9.4 依此而思為清淨。 | 9.4 「以這個成為純淨者。」 | 9.4 “Through this there is purity.” |
9.5 Addasā kho bhagavā te sambahule jaṭile sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṁ ummujjantepi nimujjantepi ummujjanimujjampi karonte osiñcantepi aggimpi juhante:“iminā suddhī”ti. | 9.5 世尊見此眾多結髮外道於寒冬之夜、中間之八日,雪降之時,在伽耶河或浮或沈,或沈或浮,自淋水為火神之祭,依此為清淨。 | 9.5 世尊看見那些在寒冷的冬夜中間第八天的下雪期,在伽耶河浮出的,及潛入的,及作浮出潛入的,及淋[水]的,及獻供火:「以這個成為純淨者。」的眾多結髮者。 | 9.5 The Buddha saw them plunging in and out. |
9.6 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: | 9.6 世尊知此已,彼時唱此 優陀那: | 9.6 那時,世尊知道這件事後,在那時候吟出這個優陀那: | 9.6 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: |
9.7 “Na udakena sucī hoti, bahvettha nhāyatī jano; Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo”ti. | 9.7 「諸人多浴河,清淨不因水;若有諦實法,身心得清淨,是為婆羅門。」 | 9.7 「非以水成為乾淨者: 在這裡有許多人水浴, 凡在有真實與法處, 他是乾淨者以及他是婆羅門。」 | 9.7 “Purity doesn’t come from water, no matter how many people bathe there. One who has truth and principle, they are pure, they are brahmins.” |