| “Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṃ paviseyya. |
“Suppose that a skilled elephant tracker were to enter an elephant wood. |
“假设一个熟练的象迹追踪者进入一片象林。 |
| So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. |
There he’d see a large elephant’s footprint, long and broad. |
在那里他会看到一个很大的象脚印，又长又宽。 |
| So niṭṭhaṃ gaccheyya: |
He’d draw the conclusion: |
他会得出结论： |
| ‘mahā vata bho nāgo’ti. |
‘This must be a big bull elephant.’ |
“这肯定是一头大公象。” |
| Evameva kho ahaṃ, bho, yato addasaṃ samaṇe gotame cattāri padāni athāhaṃ niṭṭhamagamaṃ: |
In the same way, because I saw four footprints of the ascetic Gotama I drew the conclusion: |
同样地，因为我看到了乔达摩沙门的四个足迹，所以我得出结论： |
| ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’ |
“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。” |
| Katamāni cattāri? |
What four? |
哪四种呢？ |
| Idhāhaṃ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni. |
Firstly, I see some clever warrior-nobles who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. |
首先，我看到一些聪明的刹帝利贵族，他们心智敏锐，精通他人的学说，善于辨析。你会觉得他们活着就是为了用他们的智慧来推翻信仰。 |
| Te suṇanti: |
They hear: |
他们听说： |
| ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. |
‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’ |
“先生们，乔达摩沙门将前往某个村庄或城镇。” |
| Te pañhaṃ abhisaṅkharonti: |
They formulate a question, thinking: |
他们准备了一个问题，心想： |
| ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. |
‘We’ll approach the ascetic Gotama and ask him this question. |
“我们要去接近乔达摩沙门，问他这个问题。 |
| Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. |
If he answers like this, we’ll refute him like that; |
如果他这样回答，我们就那样反驳他； |
| Evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. |
and if he answers like that, we’ll refute him like this.’ |
如果他那样回答，我们就这样反驳他。” |
| Te suṇanti: |
When they hear that |
当他们听说 |
| ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. |
he has come down |
他已经来了 |
| Te yena samaṇo gotamo tenupasaṅkamanti. |
they approach him. |
他们就去接近他。 |
| Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. |
The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk. |
乔达摩沙门以佛法开导、鼓励、激励、启发他们。 |
| Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? |
They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer? |
他们甚至来不及向乔达摩沙门提出问题，又怎能反驳他的回答呢？ |
| Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti. |
Invariably, they become his disciples. |
他们无一例外地成为了他的弟子。 |
| Yadāhaṃ, bho, samaṇe gotame imaṃ paṭhamaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ: |
When I saw this first footprint of the ascetic Gotama, I drew the conclusion: |
当我看到乔达摩沙门的第一个足迹时，我得出结论： |
| ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti. (1) |
‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’ |
“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。” |
| Puna caparāhaṃ, bho, passāmi idhekacce brāhmaṇapaṇḍite … pe … (2) |
Furthermore, I see some clever brahmins … |
再者，我看到一些聪明的婆罗门… |
| gahapatipaṇḍite … |
some clever householders … |
一些聪明的居士… |
| pe … (3) |
they become his disciples. |
他们成了他的弟子。 |
| samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. |
Furthermore, I see some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. … |
再者，我看到一些聪明的苦行者，他们心智敏锐，精通他人的学说，善于辨析。… |
| Te suṇanti: |
|
|
| ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. |
|
|
| Te pañhaṃ abhisaṅkharonti ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. |
|
|
| Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. |
|
|
| Evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. |
|
|
| Te suṇanti ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. |
|
|
| Te yena samaṇo gotamo tenupasaṅkamanti. |
|
|
| Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. |
|
|
| Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? |
They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer? |
他们甚至来不及向乔达摩沙门提出问题，又怎能反驳他的回答呢？ |
| Aññadatthu samaṇaṃyeva gotamaṃ okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. |
Invariably, they ask the ascetic Gotama for the chance to go forth. |
他们无一例外地请求乔达摩沙门给予出家的机会。 |
| Te samaṇo gotamo pabbājeti. |
And he gives them the going-forth. |
他便允许他们出家。 |
| Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
Soon after going forth, living withdrawn, assiduous, ardent, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
出家不久，他们离群独居，精进不懈，热忱坚定，在今生今世亲证了梵行的无上目标。他们以自己的洞察力，实现了善家子弟理应放弃居家生活，出家为无家者的目标。 |
| Te evamāhaṃsu: |
They say: |
他们说： |
| ‘manaṃ vata, bho, anassāma, manaṃ vata, bho, panassāma; |
‘We were almost lost! We almost perished! |
“我们差点就迷失了！我们差点就毁灭了！ |
| mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. |
For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. |
因为我们过去曾自称是苦行者、婆罗门和圆满者，但我们都不是。 |
| Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. |
But now we really are ascetics, brahmins, and perfected ones!’ |
但现在我们真正是苦行者、婆罗门和圆满者了！” |
| Yadāhaṃ, bho, samaṇe gotame imaṃ catutthaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ: |
When I saw this fourth footprint of the ascetic Gotama, I drew the conclusion: |
当我看到乔达摩沙门的第四个足迹时，我得出结论： |
| ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti. (4) |
‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’ |
“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。” |
| Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. |
于是婆罗门加努索尼来到佛陀面前，与佛陀相互问候。 |
| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. |
When the greetings and polite conversation were over, he sat down to one side, |
问候和客套的交谈结束后，他坐到一边， |
| Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. |
and informed the Buddha of all they had discussed. |
并把他们所讨论的一切都告诉了佛陀。 |
| Evaṃ vutte, bhagavā jāṇussoṇiṃ brāhmaṇaṃ etadavoca: |
When he had spoken, the Buddha said to him: |
他说完后，佛陀对他说： |
| “na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. |
“Brahmin, the simile of the elephant’s footprint is not yet completed in detail. |
“婆罗门，大象足迹的譬喻尚未详细说明。 |
| Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti |
As to how it is completed in detail, |
至于如何详细说明， |
| taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. |
listen and pay close attention, I will speak.” |
请仔细听，我将要讲。” |
| “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. |
“Yes sir,” Jāṇussoṇi replied. |
“是的，先生。”加努索尼回答道。 |
| Bhagavā etadavoca: |
The Buddha said this: |
佛陀这样说道： |
| “Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṃ paviseyya. |
“Suppose that an elephant tracker were to enter an elephant wood. |
“假设一个象迹追踪者进入一片象林。 |
| So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. |
There they’d see a large elephant’s footprint, long and broad. |
在那里他会看到一个很大的象脚印，又长又宽。 |
| Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati: |
A skilled elephant tracker wouldn’t yet come to the conclusion: |
一个熟练的象迹追踪者还不会得出结论： |
| ‘mahā vata bho nāgo’ti. |
‘This must be a big bull elephant.’ |
‘这肯定是一头大公象。’ |
| Taṃ kissa hetu? |
Why not? |
为什么不呢？ |
| Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti. |
Because in an elephant wood there are dwarf she-elephants with big footprints, and this footprint might be one of theirs. |
因为在象林里有体型矮小但脚印很大的母象，这个脚印可能就是它们的。 |
| So tamanugacchati. |
|
|
| Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ. |
They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage. |
他们继续循着踪迹，直到看到一个又大又长又宽的脚印，并且在高处有使用过的痕迹。 |
| Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati: |
A skilled elephant tracker wouldn’t yet come to the conclusion: |
一个熟练的象迹追踪者还不会得出结论： |
| ‘mahā vata bho nāgo’ti. |
‘This must be a big bull elephant.’ |
“这肯定是一头大公象。” |
| Taṃ kissa hetu? |
Why not? |
为什么不呢？ |
| Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti. |
Because in an elephant wood there are tall she-elephants with long trunks and big footprints, and this footprint might be one of theirs. |
因为在象林里有高大且长鼻子的母象，它们的脚印也很大，这个脚印可能就是它们的。 |
| So tamanugacchati. |
|
|
| Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni. |
They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage and tusk-marks. |
他们继续循着踪迹，直到看到一个又大又长又宽的脚印，并且在高处有使用过的痕迹和象牙的痕迹。 |
| Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati: |
A skilled elephant tracker wouldn’t yet come to the conclusion: |
一个熟练的象迹追踪者还不会得出结论： |
| ‘mahā vata bho nāgo’ti. |
‘This must be a big bull elephant.’ |
“这肯定是一头大公象。” |
| Taṃ kissa hetu? |
Why not? |
为什么不呢？ |
| Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti. |
Because in an elephant wood there are tall and fully-grown she-elephants with big footprints, and this footprint might be one of theirs. |
因为在象林里有高大且完全成熟的母象，它们的脚印也很大，这个脚印可能就是它们的。 |
| So tamanugacchati. |
|
|
| Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṃ. |
They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage, tusk-marks, and broken branches. |
他们继续沿着踪迹追踪，直到看到一个又大又长又宽的脚印，并且在高处有使用痕迹、象牙痕迹和折断的树枝。 |
| Tañca nāgaṃ passati rukkhamūlagataṃ vā abbhokāsagataṃ vā gacchantaṃ vā tiṭṭhantaṃ vā nisinnaṃ vā nipannaṃ vā. |
And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open. |
他们看到那头公象在树根下或开阔地行走、站立、坐着或躺着。 |
| So niṭṭhaṃ gacchati: |
Then they’d come to the conclusion: |
那时他们才会得出结论： |
| ‘ayameva so mahānāgo’ti. |
‘This is that big bull elephant.’ |
“这就是那头大公象。” |
| Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. |
In the same way, brahmin, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. |
同样地，婆罗门，一位如来出现于世间，他是阿罗汉，正等正觉者，明行足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。 |
| So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. |
He realizes with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. |
他以自己的洞察力证知此世间——包括天神、魔罗、梵天，以及世人中的沙门、婆罗门、天神和人类——并将此告知他人。 |
| So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely complete and pure. |
他所教导的佛法，初善、中善、后善，义理和言辞俱佳。他揭示的梵行，完全圆满纯净。 |
| Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. |
A householder hears that Dharma, or a householder’s child, or someone reborn in some good family. |
一位居士听到此法，或者一位居士的子女，或者某个善家族出身的人。 |
| So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. |
They gain justifiable-trust in the Realized One, |
他们对如来生起正信， |
| So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
and reflect: |
并反思： |
| ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. |
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. |
“居家生活狭隘而污秽，而出家生活则广阔开放。 |
| Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. |
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. |
在家生活的人，要像擦亮的贝壳一样，过上完全圆满纯净的梵行生活，并非易事。 |
| Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. |
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ |
我何不剃除须发，披上袈裟，从居家生活出家为无家者呢？” |
| So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. |
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. |
一段时间后，他们放弃了或大或小的财富，或大或小的亲友圈。他们剃除须发，披上袈裟，从居家生活出家为无家者。 |
| So bījagāmabhūtagāmasamārambhā paṭivirato hoti, |
They avoid injuring plants and seeds. |
他们避免伤害植物和种子。 |
| ekabhattiko hoti rattūparato, virato vikālabhojanā, |
They eat in one part of the day, abstaining from eating at night and at the wrong time. |
他们一天只吃一餐，避免在夜间和不适当的时间进食。 |
| naccagītavāditavisūkadassanā paṭivirato hoti, |
They avoid dancing, singing, music, and seeing shows. |
他们避免跳舞、唱歌、音乐和观看表演。 |
| mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, |
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. |
他们避免用花环、香水和化妆品来美化和装饰自己。 |
| uccāsayanamahāsayanā paṭivirato hoti, |
They avoid high and luxurious beds. |
他们避免高贵和豪华的床铺。 |
| jātarūparajatapaṭiggahaṇā paṭivirato hoti, |
They avoid receiving gold and money, |
他们避免接受金钱， |
| āmakadhaññapaṭiggahaṇā paṭivirato hoti, |
raw grains, |
生谷物， |
| āmakamaṃsapaṭiggahaṇā paṭivirato hoti, |
raw meat, |
生肉， |
| itthikumārikapaṭiggahaṇā paṭivirato hoti, |
women and girls, |
妇女和女孩， |
| dāsidāsapaṭiggahaṇā paṭivirato hoti, |
male and female bondservants, |
男女仆人， |
| ajeḷakapaṭiggahaṇā paṭivirato hoti, |
goats and sheep, |
山羊和绵羊， |
| kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, |
chickens and pigs, |
鸡和猪， |
| hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, |
elephants, cows, horses, and mares, |
大象、牛、马和母马， |
| khettavatthupaṭiggahaṇā paṭivirato hoti, |
and fields and land. |
以及田地和土地。 |
| dūteyyapahiṇagamanānuyogā paṭivirato hoti, |
They avoid running errands and messages; |
他们避免跑腿和送信； |
| kayavikkayā paṭivirato hoti, |
buying and selling; |
买卖； |
| tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, |
falsifying weights, metals, or measures; |
伪造重量、金属或尺寸； |
| ukkoṭanavañcananikatisāciyogā paṭivirato hoti, |
bribery, fraud, cheating, and duplicity; |
贿赂、欺诈、欺骗和两面派； |
| chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
mutilation, murder, abduction, banditry, plunder, and violence. |
残害、谋杀、绑架、抢劫、掠夺和暴力。 |
| So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. |
They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. |
他们满足于足以遮身的僧袍和足以饱腹的食物。无论走到哪里，他们只带这些东西。 |
| Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; |
They’re like a bird: wherever it flies, wings are its only burden. |
他们就像一只鸟：无论飞到哪里，翅膀都是它唯一的负担。 |
| evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. |
In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. |
同样地，一个比丘满足于足以遮身的僧袍和足以饱腹的食物。无论走到哪里，他们只带这些东西。 |
| So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. |
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. |
当他们拥有这完整的圣戒时，他们内在体验到一种无过失的快乐。 |
| So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
When they see a sight with their eyes, they don’t get caught up in the features and details. |
当他们用眼睛看到景象时，他们不执著于特征和细节。 |
| Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. |
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. |
如果视根不加约束，贪欲和瞋恚的不善法就会变得压倒一切。因此，他们修习约束，保护视根，并实现其约束。 |
| Sotena saddaṃ sutvā … pe … |
When they hear a sound with their ears … |
当他们用耳朵听到声音时… |
| ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
当他们用鼻子闻到气味时… |
| jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
当他们用舌头尝到味道时… |
| kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
当他们用身体感受到触觉时… |
| manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
When they know a thought with their mind, they don’t get caught up in the features and details. |
当他们用心识了知思想时，他们不执著于特征和细节。 |
| Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. |
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. |
如果意根不加约束，贪欲和瞋恚的不善法就会变得压倒一切。因此，他们修习约束，保护意根，并实现其约束。 |
| So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. |
When they have this noble sense restraint, they experience an unsullied pleasure inside themselves. |
当他们拥有这崇高的感官约束时，他们内在体验到一种无染的快乐。 |
| So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. |
他们在出行和归来时，在瞻前顾后时，在屈伸肢体时，在穿着外袍、持钵和衣袍时，在饮食、咀嚼和品尝时，在大小便时，在行走、站立、坐卧、睡觉、醒来、说话和保持沉默时，都以明辨（lucid-discerning）行事。 |
| So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato |
When they have this noble spectrum of ethics, this noble contentment, this noble sense restraint, and this noble rememberfulness and lucid-discerning, |
当他们拥有这崇高的戒律、这崇高的满足、这崇高的感官约束，以及这崇高的正念和明辨时， |
| vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. |
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. |
他们经常出入寂静的住所——荒野、树根下、山丘、山谷、山洞、火葬场、森林、空旷地、草堆。 |
| So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. |
After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there. |
饭后，他们从乞食中回来，盘腿而坐，身体挺直，在那里建立正念。 |
| So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. |
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. |
舍弃对世间的欲望，他们以无欲之心禅修，净化心中的欲望。 |
| Byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti. |
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. |
舍弃恶意和怨恨，他们以无恶意之心禅修，对所有众生充满慈悲，净化心中的恶意。 |
| Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. |
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness. |
舍弃昏沉和睡眠，他们以无昏沉和睡眠之心禅修，感知光明，具念正知，净化心中的昏沉和睡眠。 |
| Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. |
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. |
舍弃躁动和悔恨，他们无躁动地禅修，心中宁静，净化心中的躁动和悔恨。 |
| Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. |
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt. |
舍弃疑惑，他们超越疑惑地禅修，对善法不再犹豫不决，净化心中的疑惑。 |
| vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
然后，他们完全远离感官享乐，远离不善法，进入并安住于初禅，其中有离生喜乐，并伴有寻与伺。 |
| Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. |
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’. |
婆罗门，这被称为“如来的足迹”，也称为“如来所行之迹”，也称为“如来所标识之迹”。 |
| Na tveva tāva ariyasāvako niṭṭhaṃ gacchati: |
But a noble-one's-disciple wouldn’t yet come to the conclusion: |
但是，一位圣弟子还不会得出结论： |
| ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’ |
“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。” |
| Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
再者，随着喜的消退，比丘进入并安住于第三禅，在那里他们以平等心观修，具念正知，亲身感受身体的喜悦，对此圣者宣称：“平等心，具念，他安住于喜悦中。” |
| Idampi vuccati, brāhmaṇa … pe … |
This too is called ‘a footprint of the Realized One’ … |
这也被称为“如来的足迹”… |
| suppaṭipanno bhagavato sāvakasaṅgho’ti. |
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|
| Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness. |
再者，舍弃乐和苦，并结束先前的喜悦和悲伤，比丘进入并安住于第四禅，没有乐也没有苦，只有纯净的平等心和正念。 |
| Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. |
This too is called ‘a footprint of the Realized One’ … |
这也被称为“如来的足迹”… |
| Na tveva tāva ariyasāvako niṭṭhaṃ gacchati: |
|
|
| ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
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| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. |
当他们的心这样在三摩地中变得不散乱且明晰——清净、明亮、无瑕、无染、柔软、适用、稳定、不动摇时——他们将其扩展到回忆过去生。 |
| So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … They recollect their many kinds of past lives, with features and details. |
他们回忆多种过去的生命，即一次、两次、三次、四次、五次、十次、二十次、三十次、四十次、五十次、一百次、一千次、十万次投生；许多世界的成劫，许多世界的坏劫，许多世界的成坏劫……他们回忆起他们多种过去的生命，带有特征和细节。 |
| Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. |
This too is called ‘a footprint of the Realized One’ … |
这也被称为“如来的足迹”… |
| Na tveva tāva ariyasāvako niṭṭhaṃ gacchati: |
|
|
| ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
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| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. |
当他们的心这样在三摩地中变得不散乱且明晰——清净、明亮、无瑕、无染、柔软、适用、稳定、不动摇时——他们将其扩展到对有情众生生死和再生的知识。 |
| So dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti. |
With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds. |
他们以清净超越人类的天眼通，理解有情众生如何依其业而再生。 |
| Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. |
This too is called ‘a footprint of the Realized One’ … |
这也被称为“如来的足迹”… |
| Na tveva tāva ariyasāvako niṭṭhaṃ gacchati: |
|
|
| ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
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| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. |
当他们的心这样在三摩地中变得不散乱且明晰——清净、明亮、无瑕、无染、柔软、适用、稳定、不动摇时——他们将其扩展到对烦恼止息的知识。 |
| So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ |
他们真正理解：“这是苦”……“这是苦的起源”……“这是苦的止息”……“这是导致苦止息的修行。” |
| ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’ |
他们真正理解：“这些是烦恼”……“这是烦恼的起源”……“这是烦恼的止息”……“这是导致烦恼止息的修行。” |
| Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. |
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’. |
婆罗门，这被称为“如来的足迹”，也称为“如来所行之迹”，也称为“如来所标识之迹”。 |
| Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati: |
At this point a noble-one's-disciple has not yet come to a conclusion, but they are coming to the conclusion: |
此时，一位圣弟子尚未得出结论，但他们正在得出结论： |
| ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’ |
“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。” |
| Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. |
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. |
这样了知和观见后，他们的心便从欲漏、有漏和无明漏中解脱。 |
| Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
When they’re freed, they know they’re freed. |
当他们解脱时，他们便知道自己已解脱。 |
| ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
他们理解：“再生已尽，梵行已立，所作已办，不再有任何存在状态的回归。” |
| Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. |
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’. |
婆罗门，这被称为“如来的足迹”，也称为“如来所行之迹”，也称为“如来所标识之迹”。 |
| Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti: |
At this point a noble-one's-disciple has come to the conclusion: |
此时，一位圣弟子已经得出结论： |
| ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. |
‘The Blessed One is a fully awakened Buddha. The Dharma is well explained. The Saṅgha is practicing well.’ |
“世尊是一位完全觉悟的佛陀。佛法阐释得很好。僧伽修行得很好。” |
| Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti. |
And it is at this point that the simile of the elephant’s footprint has been completed in detail.” |
至此，大象足迹的譬喻已详细说明完毕。” |
| Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca: |
When he had spoken, the brahmin Jāṇussoṇi said to the Buddha: |
他说完后，婆罗门加努索尼对佛陀说： |
| “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. |
“Excellent, Master Gotama! Excellent! |
“太好了，乔达摩尊者！太好了！ |
| Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. |
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways. |
犹如扶正倾覆之物，揭示隐藏之物，为迷途者指明道路，或在黑暗中点亮明灯，使视力良好的人能看清一切，乔达摩尊者以多种方式阐明了佛法。 |
| Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. |
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha. |
我皈依乔达摩尊者，皈依佛法，皈依僧伽。 |
| Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
从今天起，愿乔达摩尊者记住我，终身皈依的在家信徒。” |
