+MN 54 Potaliya: With Potaliya the Wanderer
- 54.3 - (how householder refused all work and cut off all judgments)
- 54.4 - (cutting off of judgments in the noble one’s training is quite different)
- 54.8 - (eight Dharmas lead to the cutting off of judgments in the noble one’s training)
- 54.10 – (similes for The Dangers of Sensual Pleasures)
- 54.10.1 – (dog Gnawing on such a fleshless skeleton)
- 54.10.2 - (vulture grab a piece of flesh and fly away, others chase)
- 54.10.3 - (person carrying grass torch walks against wind)
- 54.10.4 – (pit of glowing coals deeper than a man’s height)
- 54.10.5 - (person sees delightful parks, lotus ponds in dream)
- 54.10.6 - (Suppose a man had borrowed some goods)
- 54.10.7 - (tree laden with fruit, man climbs)
- 54.11 - (upekkhā nānattā compared to upekkhā ekattā)
- 54.12 - (purified 4th jhāna link to 3 higher knowledges)
| (derived from B. Sujato 2018/12) | （摘自B. Sujato 2018/12） | |
| Evaṃ me sutaṃ— | So I have heard. | 如是我闻。 |
| ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. | At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa. | 一时，佛陀住在北阿波那国，他们名为阿波那的城镇附近。 |
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. | Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. | 然后佛陀早上穿好袈裟，拿起钵和衣，进入阿波那乞食。 |
| Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. | He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation. | 他在阿波那乞食。饭后，从乞食回来，他去了一个森林小树林进行日间禅修。 |
| Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. | Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation. | 他深入其中，在一棵树下坐下来进行日间禅修。 |
| Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. | Potaliya the householder also approached that forest grove while going for a walk. He was well dressed in a cloak and sarong, with parasol and sandals. Having plunged deep into it, he went up to the Buddha, and exchanged greetings with him. | 居士波塔利亚也在散步时来到那个森林小树林。他穿着斗篷和纱笼，戴着阳伞和凉鞋，穿着考究。他深入其中，走到佛陀面前，与佛陀寒暄。 |
| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca: | When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him: | 寒暄和客套结束后，他站到一旁，佛陀对他说： |
| “saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. | “There are seats, householder. Please sit if you wish.” | “有座位，居士。如果您愿意，请坐。” |
| Evaṃ vutte, potaliyo gahapati “gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi. | When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent. | 他说这话时，波塔利亚又生气又沮丧。他想：“沙门乔达摩称我为‘居士’！”他保持沉默。 |
| Dutiyampi kho bhagavā … pe … | For a second time … | 第二次…… |
| tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca: | and a third time the Buddha said to him: | 第三次佛陀对他说道： |
| “saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. | “There are seats, householder. Please sit if you wish.” | “有座位，居士。如果您愿意，请坐。” |
| Evaṃ vutte, potaliyo gahapati “gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṃ etadavoca: | When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha: | 他说这话时，波塔利亚又生气又沮丧。他想：“沙门乔达摩称我为‘居士’！”他对比陀陀说： |
54.3 – (how householder refused all work and cut off all judgments)
| “tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī”ti. | “Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.” | “乔达摩大师，您称我为‘居士’既不合适也不恰当。” |
| “Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṃ gahapatissā”ti. | “Well, householder, you have the features, attributes, and signs of a householder.” | “居士，你有居士的特征、属性和标志。” |
| “Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. | “Master Gotama, it’s because I have refused all work and cut off all judgments.” | “乔达摩大师，那是因为我已拒绝所有工作并切断所有判断。” |
| “Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti? | “Householder, in what way have you refused all work and cut off all judgments?” | “居士，你是如何拒绝所有工作并切断所有判断的？” |
| “Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi. | “Master Gotama, all the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. And in this matter I do not advise or reprimand them, but live with nothing more than food and clothes. | “乔达摩大师，我过去所有的金钱、谷物、黄金和白银都已作为遗产交给我的孩子们。在这件事上，我不给他们建议也不责备他们，只靠食物和衣服生活。 |
| Evaṃ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. | That’s how I have refused all work and cut off all judgments.” | 我就是这样拒绝所有工作并切断所有判断的。” |
54.4 – (cutting off of judgments in the noble one’s training is quite different)
| “Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti. | “The cutting off of judgments as you describe it is one thing, householder, but the cutting off of judgments in the noble one’s training is quite different.” | “您所描述的切断判断是一回事，居士，但圣者训练中的切断判断则完全不同。” |
| “Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? | “But what, sir, is cutting off of judgments in the noble one’s training? | “但是，世尊，圣者训练中的切断判断是什么？ |
| Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. | Sir, please teach me this.” | 世尊，请您教导我这个。” |
| “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. | “Well then, householder, listen and pay close attention, I will speak.” | “那么，居士，请听好，认真注意，我将要讲。” |
| “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. | “Yes, sir,” said Potaliya. | “是的，世尊，”波塔利亚说。 |
54.8 – (eight Dharmas lead to the cutting off of judgments in the noble one’s training)
| Bhagavā etadavoca: | The Buddha said this: | 佛陀如是说： |
| “aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti. | “Householder, these eight Dharmas lead to the cutting off of judgments in the noble one’s training. | “居士，这八种法导致圣者训练中的判断被切断。 |
| Katame aṭṭha? | What eight? | 哪八种？ |
| Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo; | Killing living creatures should be given up, relying on not killing living creatures. | 应该放弃杀生，依靠不杀生。 |
| dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ; | Stealing should be given up, relying on not stealing. | 应该放弃偷盗，依靠不偷盗。 |
| saccavācaṃ nissāya musāvādo pahātabbo; | Lying should be given up, relying on speaking the truth. | 应该放弃妄语，依靠说真话。 |
| apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā; | Divisive speech should be given up, relying on speech that isn’t divisive. | 应该放弃离间语，依靠不离间语。 |
| agiddhilobhaṃ nissāya giddhilobho pahātabbo; | Greed and lust should be given up, relying on not being greedy and lustful. | 应该放弃贪婪和欲望，依靠不贪婪和不欲望。 |
| anindārosaṃ nissāya nindāroso pahātabbo; | Blaming and insulting should be given up, relying on not blaming and not insulting. | 应该放弃责备和侮辱，依靠不责备和不侮辱。 |
| akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo; | Anger and distress should be given up, relying on not being angry and distressed. | 应该放弃愤怒和苦恼，依靠不愤怒和不苦恼。 |
| anatimānaṃ nissāya atimāno pahātabbo. | Arrogance should be given up, relying on not being arrogant. | 应该放弃傲慢，依靠不傲慢。 |
| Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī”ti. | These are the eight Dharmas—stated in brief without being analyzed in detail—that lead to the cutting off of judgments in the noble one’s training.” | 这些是八种法——简而言之，没有详细分析——它们导致圣者训练中的判断被切断。” |
| “Ye me, bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṃ upādāyā”ti. | “Sir, please teach me these eight Dharmas in detail out of compassion.” | “世尊，请您慈悲地详细教导我这八种法。” |
| “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. | “Well then, householder, listen and pay close attention, I will speak.” | “那么，居士，请听好，认真注意，我将要讲。” |
| “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. | “Yes, sir,” said Potaliya. | “是的，世尊，”波塔利亚说。 |
| Bhagavā etadavoca: | The Buddha said this: | 佛陀如是说： |
| “‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? | “‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it? | “‘应该放弃杀生，依靠不杀生。’我这样说了，但为什么这样说？ |
| Idha, gahapati, ariyasāvako iti paṭisañcikkhati: | It’s when a noble-one's-disciple reflects: | 就是圣弟子思惟： |
| ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. | ‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures. | ‘我正在练习放弃和切断可能导致我杀生的束缚。 |
| Ahañceva kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. | But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. | 但如果我杀生，我会因此自责；明智的人，经过考察，会批评我；当我的身体坏散，死后，我可能会转生到恶趣。 |
| Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto. | And killing living creatures is itself a fetter and a hindrance. | 而杀生本身就是一种束缚和障碍。 |
| Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. | The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’ | 因杀生而可能产生的苦恼和热病的烦恼，在不杀生的人身上不会发生。’ |
| ‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti— | ‘Killing living creatures should be given up, relying on not killing living creatures.’ | ‘应该放弃杀生，依靠不杀生。’ |
| iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ. | That’s what I said, and this is why I said it. | 我这样说了，这就是我这样说的原因。 |
| ‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? | ‘Stealing … | 偷盗…… |
| Idha, gahapati, ariyasāvako iti paṭisañcikkhati: | ||
| ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. | ||
| Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. | ||
| Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ. | ||
| Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. | ||
| ‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti— | ||
| iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
| ‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? | lying … | 妄语…… |
| Idha, gahapati, ariyasāvako iti paṭisañcikkhati: | ||
| ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. | ||
| Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. | ||
| Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ musāvādo. | ||
| Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. | ||
| ‘Saccavācaṃ nissāya musāvādo pahātabbo’ti— | ||
| iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
| ‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? | divisive speech … | 离间语…… |
| Idha, gahapati, ariyasāvako iti paṭisañcikkhati: | ||
| ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. | ||
| Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. | ||
| Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā. | ||
| Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. | ||
| ‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti— | ||
| iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
| ‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? | greed and lust … | 贪婪和欲望…… |
| Idha, gahapati, ariyasāvako iti paṭisañcikkhati: | ||
| ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. | ||
| Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. | ||
| Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho. | ||
| Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. | ||
| ‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti— | ||
| iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
| ‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? | blaming and insulting … | 责备和侮辱…… |
| Idha, gahapati, ariyasāvako iti paṭisañcikkhati: | ||
| ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. | ||
| Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. | ||
| Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso. | ||
| Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’. | ||
| ‘Anindārosaṃ nissāya nindāroso pahātabbo’ti— | ||
| iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
| ‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? | anger and distress … | 愤怒和苦恼…… |
| Idha, gahapati, ariyasāvako iti paṭisañcikkhati: | ||
| ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. | ||
| Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. | ||
| Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso. | ||
| Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’. | ||
| ‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti— | ||
| iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
| ‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? | Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it? | 傲慢应该放弃，依靠不傲慢。’我这样说了，但为什么这样说？ |
| Idha, gahapati, ariyasāvako iti paṭisañcikkhati: | It’s when a noble-one's-disciple reflects: | 就是圣弟子思惟： |
| ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. | ‘I am practicing to give up and cut off the fetters that might cause me to be arrogant. | ‘我正在练习放弃和切断可能导致我傲慢的束缚。 |
| Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā. | But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. | 但如果我傲慢，我会因此自责；明智的人，经过考察，会批评我；当我的身体坏散，死后，我可能会转生到恶趣。 |
| Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno. | And arrogance is itself a fetter and a hindrance. | 而傲慢本身就是一种束缚和障碍。 |
| Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’. | The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’ | 因傲慢而可能产生的苦恼和热病的烦恼，在不傲慢的人身上不会发生。’ |
| ‘Anatimānaṃ nissāya atimāno pahātabbo’ti— | ‘Arrogance should be given up by not being arrogant.’ | ‘傲慢应该通过不傲慢而放弃。’ |
| iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ. | That’s what I said, and this is why I said it. | 我这样说了，这就是我这样说的原因。 |
| Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṃvattanti; | These are the eight Dharmas—stated in brief and analyzed in detail—that lead to the cutting off of judgments in the noble one’s training. | 这些是八种法——简要陈述并详细分析——它们导致圣者训练中的判断被切断。 |
| na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti. | But just this much does not constitute the cutting off of judgments in each and every respect in the noble one’s training.” | 但仅仅这些并不构成圣者训练中在各方面切断判断。” |
| “Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti? | “But, sir, how is there the cutting off of judgments in each and every respect in the noble one’s training? | “但是，世尊，圣者训练中在各方面切断判断是如何实现的？ |
| Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti. | Sir, please teach me this.” | 世尊，请您教导我这个。” |
| “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. | “Well then, householder, listen and pay close attention, I will speak.” | “那么，居士，请听好，认真注意，我将要讲。” |
| “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. | “Yes, sir,” said Potaliya. | “是的，世尊，”波塔利亚说。 |
| Bhagavā etadavoca: | The Buddha said this: | 佛陀如是说： |
end of section [54.8 - (eight Dharmas lead to the cutting off of judgments in the noble one’s training)]❧
+54.10 – (similes for The Dangers of Sensual Pleasures)
- 54.10.1 – (dog Gnawing on such a fleshless skeleton)
- 54.10.2 - (vulture grab a piece of flesh and fly away, others chase)
- 54.10.3 - (person carrying grass torch walks against wind)
- 54.10.4 – (pit of glowing coals deeper than a man’s height)
- 54.10.5 - (person sees delightful parks, lotus ponds in dream)
- 54.10.6 - (Suppose a man had borrowed some goods)
- 54.10.7 - (tree laden with fruit, man climbs)
| 1. Kāmādīnavakathā | 1. The Dangers of Sensual Pleasures | 1. 感官享乐的危险 |
§10.1 – (dog Gnawing on such a fleshless skeleton)
| “Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. | “Householder, suppose a dog weak with hunger was hanging around a butcher’s shop. | “居士，假设一条狗因饥饿而虚弱，在屠夫店附近徘徊。 |
| Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya. | Then an expert butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood. | 然后一位经验丰富的屠夫或他的学徒扔给它一副刮干净肉，沾满血的骨架。 |
| Taṃ kiṃ maññasi, gahapati, | What do you think, householder? | 你认为呢，居士？ |
| api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā”ti? | Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?” | 啃食这样一副无肉的骨架，那条狗能消除饥饿吗？” |
| “No hetaṃ, bhante”. | “No, sir. | “不能，世尊。 |
| “Taṃ kissa hetu”? | Why not? | 为什么不能？ |
| “Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. | Because that skeleton is scraped clean of flesh and smeared in blood. | 因为那副骨架是刮干净肉，沾满血的。 |
| Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti. | That dog will eventually get weary and frustrated.” | 那条狗最终会感到疲惫和沮丧。” |
| “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | “In the same way, a noble-one's-disciple reflects: | “同样地，圣弟子思惟： |
| ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. | ‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ | ‘佛陀用骨架的比喻说，感官享乐带来的满足很少，痛苦和苦恼很多，而且它们充满了缺点。’ |
| Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti. | Having truly seen this with proper understanding, they reject equanimous-observation based on diversity and develop only the equanimous-observation based on unity, where all kinds of grasping to the world’s carnal delights cease without anything left over. | 真正以正确的理解看到这一点后，他们摒弃基于多样性的舍心，只发展基于统一的舍心，在那里对世间肉欲的所有执着都彻底止息，毫无剩余。 |
§10.2 – (vulture grab a piece of flesh and fly away, others chase)
| Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya. | Suppose a vulture or a crow or a hawk was to grab a piece of flesh and fly away. | 假设一只秃鹫或乌鸦或老鹰抓起一块肉飞走。 |
| Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṃ vissajjeyyuṃ. | Other vultures, crows, and hawks would keep chasing it, pecking and clawing. | 其他秃鹫、乌鸦和老鹰会不断追逐它，啄食和抓挠。 |
| Taṃ kiṃ maññasi, gahapati, | What do you think, householder? | 你认为呢，居士？ |
| sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti? | If that vulture, crow, or hawk doesn’t quickly let go of that piece of flesh, wouldn’t that result in death or deadly suffering for them?” | 如果那只秃鹫、乌鸦或老鹰不迅速松开那块肉，那会不会导致它们的死亡或致命的痛苦？” |
| “Evaṃ, bhante”. | “Yes, sir.” … | “是的，世尊。”…… |
§10.3 – (person carrying grass torch walks against wind)
| Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. | “Suppose a person carrying a blazing grass torch was to walk against the wind. | “假设一个人拿着燃烧的草炬逆风行走。 |
| Taṃ kiṃ maññasi, gahapati, | What do you think, householder? | 你认为呢，居士？ |
| sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti? | If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other limb, resulting in death or deadly suffering for them?” | 如果那个人不迅速松开那燃烧的草炬，他会不会烧伤手或手臂或其他肢体，导致死亡或致命的痛苦？” |
| “Evaṃ, bhante”. | “Yes, sir.” … | “是的，世尊。”…… |
§10.4 – (pit of glowing coals deeper than a man’s height)
| Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. | “Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. | “假设有一个深达一人多高的火坑，里面充满了没有火焰也没有烟的炽热炭火。 |
| Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. | Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. | 然后一个人走过来，他想活，不想死，他想快乐，回避痛苦。 |
| Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. | Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. | 然后两个强壮的男人抓住他的手臂，把他拖向那个炽热的炭火坑。 |
| Taṃ kiṃ maññasi, gahapati, | What do you think, householder? | 你认为呢，居士？ |
| api nu so puriso iticiticeva kāyaṃ sannāmeyyā”ti? | Wouldn’t that person writhe and struggle to and fro?” | 那个人会不会痛苦地挣扎？” |
| “Evaṃ, bhante”. | “Yes, sir. | “是的，世尊。 |
| “Taṃ kissa hetu”? | Why is that? | 为什么会这样？ |
| “Viditañhi, bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhan”ti. | For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” … | 因为那个人知道：‘如果我掉进那个炽热的炭火坑，那会导致我的死亡或致命的痛苦。’”…… |
| “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | ||
| ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. | ||
| Evametaṃ yathābhūtaṃ sammappaññāya disvā … pe … tamevūpekkhaṃ bhāveti. |
§10.5 – (person sees delightful parks, lotus ponds in dream)
| Seyyathāpi, gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. | “Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream. | “假设一个人在梦中看到令人愉悦的公园、树林、草地和莲花池。 |
| So paṭibuddho na kiñci paṭipasseyya. | But when they woke they couldn’t see them at all. … | 但当他们醒来时，却完全看不到它们。…… |
| Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | ||
| ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe … | ||
| tamevūpekkhaṃ bhāveti. | ||
§10.6 – (Suppose a man had borrowed some goods)
| Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā poriseyyaṃ pavaramaṇikuṇḍalaṃ. | Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings— | 假设一个人借了一些东西——一辆绅士马车和一副精美的珠宝耳环—— |
| So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. | and preceded and surrounded by these he proceeded through the middle of Āpaṇa. | 他被这些东西簇拥着，穿过阿波那市中心。 |
| Tamenaṃ jano disvā evaṃ vadeyya: | When people saw him they’d say: | 当人们看到他时，他们会说： |
| ‘bhogī vata bho puriso, evaṃ kira bhogino bhogāni bhuñjantī’ti. | ‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’ | “这一定是个富人！因为富人就是这样享受他们的财富的。” |
| Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. | But when the owners saw him, they’d take back what was theirs. | 但当主人看到他时，他们会把属于他们的东西拿回去。 |
| Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā”ti? | What do you think? Would that be enough for that man to get upset?” | 你认为呢？这足以让那个人感到沮丧吗？” |
| “Evaṃ, bhante”. | “Yes, sir. | “是的，世尊。 |
| “Taṃ kissa hetu”? | Why is that? | 为什么会这样？ |
| “Sāmino hi, bhante, sāni harantī”ti. | Because the owners took back what was theirs.” … | 因为主人拿回了属于他们的东西。”…… |
| “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | ||
| ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe … | ||
| tamevūpekkhaṃ bhāveti. |
§10.7 – (tree laden with fruit, man climbs)
| Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. | “Suppose there was a dark forest grove not far from a town or village. | 假设离城镇或村庄不远的地方有一片黑暗的森林。 |
| Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṃ patitāni. | And there was a tree laden with fruit, yet none of the fruit had fallen to the ground. | 那里有一棵果实累累的树，但没有一个果实掉到地上。 |
| Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. | And along came a person in need of fruit, wandering in search of fruit. | 这时来了一个需要果实的人，四处寻找果实。 |
| So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. | Having plunged deep into that forest grove, they’d see that tree laden with fruit. | 他深入那片森林，看到了那棵果实累累的树。 |
| Tassa evamassa: | They’d think: | 他会想： |
| ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. | ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. | “那棵树果实累累，但没有一个果实掉到地上。 |
| Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ. | But I know how to climb a tree. | 但我知道怎么爬树。 |
| Yannūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. | Why don’t I climb the tree, eat as much as I like, then fill my pouch?’ | 我为什么不爬上树，尽情地吃，然后把我的袋子装满呢？” |
| So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. | And that’s what they’d do. | 他就会这样做。 |
| Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya. | And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe. | 这时又来了第二个人，他需要果实，四处寻找果实，手里拿着一把锋利的斧头。 |
| So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. | Having plunged deep into that forest grove, they’d see that tree laden with fruit. | 他深入那片森林，看到了那棵果实累累的树。 |
| Tassa evamassa: | They’d think: | 他会想： |
| ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. | ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. | “那棵树果实累累，但没有一个果实掉到地上。 |
| Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. | But I don’t know how to climb a tree. | 但我不知道怎么爬树。 |
| Yannūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. | Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’ | 我为什么不从根部把这棵树砍倒，尽情地吃，然后把我的袋子装满呢？” |
| So taṃ rukkhaṃ mūlatova chindeyya. | And so they’d chop the tree down at the root. | 于是他就会从根部把树砍倒。 |
| Taṃ kiṃ maññasi, gahapati, | What do you think, householder? | 你认为呢，居士？ |
| amuko yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti? | If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other limb, resulting in death or deadly suffering for them?” | 如果第一个爬树的人不迅速下来，当那棵树倒下时，他会不会伤到手或手臂或其他肢体，导致死亡或致命的痛苦？” |
| “Evaṃ, bhante”. | “Yes, sir.” | “是的，世尊。” |
| “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | “In the same way, a noble-one's-disciple reflects: | “同样地，圣弟子思惟： |
| ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. | ‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ | ‘佛陀用果树的比喻说，感官享乐带来的满足很少，痛苦和苦恼很多，而且它们充满了缺点。’ |
end of section [54.10 – (similes for The Dangers of Sensual Pleasures)]❧
54.11 – (upekkhā nānattā compared to upekkhā ekattā)
| Evametaṃ yathābhūtaṃ sammappaññāya disvā | Having truly seen this with proper understanding, | 真正以正确的理解看到这一点后， |
| yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā | they reject equanimous-observation based on diversity | 他们摒弃基于多样性的舍心， |
| yāyaṃ upekkhā ekattā ekattasitā | and develop only the equanimous-observation based on unity, | 只发展基于统一的舍心， |
| yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti. | where all kinds of grasping to the world’s carnal delights cease without anything left over. | 在那里对世间肉欲的所有执着都彻底止息，毫无剩余。 |
54.12 – (purified 4th jhāna link to 3 higher knowledges)
| Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, | Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple recollects their many kinds of past lives. | 依靠这种正念和舍心的至高纯净，那位圣弟子回忆起他们的多种前生。 |
| seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. | 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. | 即：一世、二世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的轮回；许多世界劫的收缩，许多世界劫的演变，许多世界劫的收缩和演变。……他们回忆起多种前生，具有特征和细节。 |
| Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti. | Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds. | 依靠这种正念和舍心的至高纯净，那位圣弟子以清净超人天眼，看见有情众生逝去和再生——低劣和高尚，美丽和丑陋，在善处或恶处。……他们理解有情众生如何依其业报而转生。 |
| Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. | Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. | 依靠这种正念和舍心的至高纯净，那位圣弟子今生就证得无染的心解脱和慧解脱。并且他们因为烦恼的止息，以自己的洞察力证得它并安住。 |
| Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti. | That’s how there is the cutting off of judgments in each and every respect in the noble one’s training. | 这就是圣者训练中在各方面切断判断的方式。 |
| Taṃ kiṃ maññasi, gahapati, | What do you think, householder? | 你认为呢，居士？ |
| yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī”ti? | Do you regard yourself as having cut off judgments in a way comparable to the cutting off of judgments in each and every respect in the noble one’s training?” | 你是否认为自己已经以一种与圣者训练中在各方面切断判断相媲美的方式切断了判断？” |
| “Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo. | “Who am I compared to one who has cut off judgments in each and every respect in the noble one’s training? | “与圣者训练中在各方面切断判断的人相比，我算什么？ |
| Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā. | I am far from that. | 我远远达不到。 |
| Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; | Sir, I used to think that the wanderers following other paths were thoroughbreds, and I fed them and treated them accordingly, but they were not actually thoroughbreds. | 世尊，我以前以为追随其他道路的游方者是纯种马，我也按照纯种马对待他们，但他们实际上并非纯种马。 |
| bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; | I thought that the monks were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds. | 我以为比丘们不是纯种马，我也按照不是纯种马对待他们，但他们实际上是纯种马。 |
| idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. | But now I shall understand that the wanderers following other paths are not actually thoroughbreds, and I will feed them and treat them accordingly. | 但现在我将明白，追随其他道路的游方者实际上并非纯种马，我也将按照不是纯种马对待他们。 |
| Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. | And I shall understand that the monks actually are thoroughbreds, and I will feed them and treat them accordingly. | 而我将明白，比丘们实际上是纯种马，我也将按照纯种马对待他们。 |
| Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ. | The Buddha has inspired me to have love, confidence, and respect for ascetics! | 佛陀激励我对比丘们产生了爱、信心和尊敬！ |
| Abhikkantaṃ, bhante, abhikkantaṃ, bhante. | Excellent, sir! Excellent! | 太好了，世尊！太好了！ |
| Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ kho, bhante, bhagavatā 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, the Buddha has made The Dharma clear in many ways. | 就像他扶正倾覆的，揭示隐藏的，为迷路者指出道路，或者在黑暗中点亮一盏灯，让明眼人能看到那里有什么，佛陀以多种方式阐明了佛法。 |
| Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. | I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha. | 我皈依佛、皈依法、皈依僧。 |
| Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. | From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” | 从今天起，愿佛陀将我记为终身皈依的在家弟子。” |
end of section [54 – MN 54 Potaliya: With Potaliya the Wanderer]❧