EVAMME SUTAṀ: EKAṀ SAMAYAṀ BHAGAVĀ BĀRĀṆASIYAṀ VIHARATI
ISIPATANE MIGADĀYE. TATRA KHO BHAGAVĀ PAÑCAVAGGIYE BHIKKHŪ ĀMANTESI.
Thus I have heard, on one occasion the Exalted One was staying near Benares, at in the Game Refuge at Isipatana. There the Exalted One addressed the company of five Bhikkhus:
某個時候,世尊住在波羅奈的仙人墮處的鹿野苑。在那裡,世尊叫五個為一群的比丘:「比丘們,」 那些比丘對世尊回答:「世尊,」世尊說了這個:
RŪPAṀ BHIKKHAVE ANATTĀ. RŪPAÑCA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSA
NAYIDAṀ RŪPAṀ ĀBĀDHĀYA SAṀVATTEYYA LABBHETHA CA RŪPE EVAṀ ME
RŪPAṀ HOTU EVAṀ ME RŪPAṀ MĀ AHOSĪTI. YASMĀ CA KHO BHIKKHAVE
RŪPAṀ ANATTĀ TASMĀ RŪPAṀ ĀBĀDHĀYA SAṀVATTATI NA CA LABBHATI
RŪPE EVAṀ ME RŪPAṀ HOTU EVAṀ ME RŪPAṀ MĀ AHOSĪTI.
Form (body), Bhikkhus, is not-self. If form, Bhikkhus, were self, then this form would not lend itself to dis-ease, and we could say of form, 「Let my form be thus,」 or 「Let my form not be thus.」 But precisely because form is not-self, form lend itself to dis-ease, and we could not say of body, 「Let my form be thus,」 or 「Let my form not be thus.」
比丘們,色是無我。 比丘們,因為假如色是我, 那麼, 色不會導致生病/苦惱,在色上可能可以,希望我的色是這樣; 希望我的色不是這樣。「比丘們, 因為色是無我,所以色導致生病/苦惱, 在色上不可能可以,希望我的色是這樣; 希望我的色不是這樣‟。
VEDANĀ ANATTĀ. VEDANĀ CA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSA
NAYIDAṀ VEDANĀ ĀBĀDHĀYA SAṀVATTEYYA LABBHETHA CA VEDANĀYA EVAṀ ME
VEDANĀ HOTU EVAṀ ME VEDANĀ MĀ AHOSĪTI. YASMĀ CA KHO BHIKKHAVE
VEDANĀ ANATTĀ TASMĀ VEDANĀ ĀBĀDHĀYA SAṀVATTATI NA CA LABBHATI
VEDANĀYA EVAṀ ME VEDANĀ HOTU EVAṀ ME VEDANĀ MĀ AHOSĪTI.
Feelings are not-self. If feelings, were self, then feelings would not lend itself to dis-ease, and we could say of feelings, 「Let my feelings be thus,」 or 「Let my feelings not be thus.」 But precisely because feelings are not-self, feelings lend itself to dis-ease and we could not say of feelings, 「Let my feelings be thus,」 or 「Let my feelings not be thus.」
受是無我.。比丘們, 因為假如受是我,那麼, 受不會導致生病/苦惱, 在受上可能可以」希望我的受是這樣;希望我的受不是這樣「。 比丘們, 因為受是無我,所以受導致生病/苦惱, 在受上不可能可以」希望我的受是這樣;希望我的受不是這樣。
SAÑÑĀ ANATTĀ. SAÑÑĀ CA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSA NAYIDAṀ
SAÑÑĀ ĀBĀDHĀYA SAṀVATTEYYA LABBHETHA CA SAÑÑĀYA EVAṀ ME
SAÑÑĀ HOTU EVAṀ ME SAÑÑĀ MĀ AHOSĪTI. YASMĀ CA KHO BHIKKHAVE
SAÑÑĀ ANATTĀ TASMĀ SAÑÑĀ ĀBĀDHĀYA SAṀVATTATI NA CA LABBHATI
SAÑÑĀYA EVAṀ ME SAÑÑĀ HOTU EVAṀ ME SAÑÑĀ MĀ AHOSĪTI.
Perceptions is not-self. If perception were self, then perception would not lend itself to dis-ease, and we could say of perception, 「Let my perception be thus,」 or 「Let my perception not be thus.」But precisely because perception is not-self, perception lend itself to dis-ease and we could not say of perception, 「Let my perception be thus,」 or 「Let my perception not be thus.」
想是無我。 比丘們,因為假如想是我,那麼,想不會導致生病/苦惱,在想上可能可以「希望我的想是這樣;希望我的想不是這樣」。 比丘們, 因為想是無我,所以想導致生病/苦惱,在想上不可能可以「希望我的想是這樣; 希望我的想不是這樣」。
SAṄKHĀRĀ ANATTĀ. SAṄKHĀRĀ CA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSAṀSU
NAYIDAṀ SAṄKHĀRĀ ĀBĀDHĀYA SAṀVATTEYYUṀ LABBHETHA CA
SAṄKHĀRESU EVAṀ ME SAṄKHĀRĀ HONTU EVAṀ ME SAṄKHĀRĀ MĀ AHESUNTI.
YASMĀ CA KHO BHIKKHAVE SAṄKHĀRĀ ANATTĀ TASMĀ SAṄKHĀRĀ ĀBĀDHĀYA
SAṀVATTANTI NA CA LABBHATI SAṄKHĀRESU EVAṀ ME SAṄKHĀRĀ HONTU
EVAṀ ME SAṄKHĀRĀ MĀ AHESUNTI.
Mental formations are not-self. If mental formations were self, then mental formations would not lend itself to dis-ease, and we could say of mental formations, 「Let my mental formations be thus,」 or 「Let my mental formations not be thus.」 But precisely because mental formations are not-self, mental formations lend itself to dis-ease and we could not say of mental formations, 「Let my mental formations be thus,」 or 「Let my mental formations not be thus.」
諸行是無我,比丘們, 因為假如諸行是我,那麼,諸行不會導致生病/苦惱,在諸行上可能可以「希望我的諸行是這樣;希望我的諸行不是這樣。「 比丘們,因為諸行是無我, 所以諸行導致生病/苦惱,,在諸行上不可能可以「希望我的諸行是這樣;希望我的諸行不是這樣」。
VIÑÑĀṆAṀ ANATTĀ. VIÑÑĀṆAÑ CA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSA
NAYIDAṀ VIÑÑĀṆAṀ ĀBĀDHĀYA SAṀVATTEYYA LABBHETHA CA
VIÑÑĀṆE EVAṀ ME VIÑÑĀṆAṀ HOTU EVAṀ ME VIÑÑĀṆAṀ MĀ AHOSĪTI.
YASMĀ CA KHO BHIKKHAVE VIÑÑĀṆAṀ ANATTĀ TASMĀ VIÑÑĀṆAṀ
ĀBĀDHĀYA SAṀVATTATI NA CA LABBHATI VIÑÑĀṆE EVAṀ ME VIÑÑĀṆAṀ
HOTU EVAṀ ME VIÑÑĀṆAṀ MĀ AHOSĪTI.
Consciousness is not-self. If consciousness were self, then consciousness would not lend itself to dis-ease, and we could say of consciousness, 「Let my consciousness be thus,」 or 「Let my consciousness not be thus.」 But precisely because consciousness is not-self, consciousness lend itself to dis-ease and we could not say of consciousness, 「Let my consciousness be thus,」 or 「Let my consciousness not be thus.」
識是無我。比丘們,因為假如識是我,那麼,識不會導致生病/苦惱,在識上可能可以 「希望我的識是這樣;希望我的識不是這樣。「 比丘們,因為識是無我,所以識導致生病/苦惱,在識上不可能可以「希望我的識是這樣;希望我的識不是這樣」。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE RŪPAṀ NICCAṀ VĀ ANICCAṀ VĀTI.
ANICCAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
「比丘們,你們認為是什麼,那個色是常或者是無常呢?」「世尊,是無常。」
「又那種無常的東西,它是苦或者是樂呢?」「世尊,是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是:「這是我的,這是我, 這是我的自我「嗎?」「世尊, 確實不能。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE VEDANĀ NICCĀ VĀ ANICCĀ VĀTI.
ANICCĀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
比丘們,你們認為是什麼,受是常或者是無常呢?」「世尊, 是無常。」
「又那種無常的東西,它是苦或者是樂呢?」「世尊, 是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是: 」這是我的,這是我,這是我的自我‟嗎?」
「世尊, 確實不能。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE SAÑÑĀ NICCĀ VĀ ANICCĀ VĀTI.
ANICCĀ BHANTE. YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
比丘們,你們認為是什麼,想是常或者是無常呢?」「世尊, 是無常。」
又那種無常的東西,它是苦或者是樂呢?」「世尊,是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是: 「這是我的, 這 是我, 這是我的自我‟嗎?」「世尊,確實不能。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE SAṄKHĀRĀ NICCĀ VĀ ANICCĀ VĀTI.
ANICCĀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
What do you think, Bhikkhus, is mental formations permanent or impermanent?
‘Impermanent,’ Venerable Sir.
This which is impermanent, is it painful or pleasant?
‘Painful,’ Venerable Sir.
This which is impermanent, painful, subject to change, can it be rightly regarded thus, ‘This is mine, ,this is my self, this is what I am?’
‘No, Venerable Sir.’
比丘們,你們認為是什麼,行是常或者是無常呢?」「世尊,是無常。」
又那種無常的東西,它是苦或者是樂呢?」「世尊,是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是:「這是我的,這是我, 這是我的自我‟嗎?」「世尊,確實不能。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE VIÑÑĀṆAṀ NICCAṀ VĀ ANICCAṀ VĀTI.
ANICCAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
What do you think, Bhikkhus, is consciousness permanent or impermanent?
‘Impermanent,’Venerable Sir.
This which is impermanent, is it painful or pleasant?
‘Painful,’ Venerable Sir.
This which is impermanent, painful, subject to change, can it be rightly regarded thus, ‘This is mine, this is my self, this is what I am?’
‘No, Venerable Sir.’
「比丘們,你們認為是什麼,識是常或者是無常呢?」「世尊,是無常。」
「又那種無常的東西,它是苦或者是樂呢?」「世尊, 是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是: 」這是我的, 這是我,這是我的自我‟嗎?」「世尊, 確實不能。」
TASMĀTIHA BHIKKHAVE YAṄKIÑCI RŪPAṀ ATĪTĀNĀGATAPACCUPPANNAṀ
AJJHATTAṀ VĀ BAHIDDHĀ VĀ OḶĀRIKAṀ VĀ SUKHUMAṀ VĀ HĪNAṀ VĀ
PAṆĪTAṀ VĀ YANDŪRE SANTIKE VĀ SABBAṀ RŪPAṀ NETAṀ MAMA NESOHAMASMI
NA MESO ATTĀTI. EVAMETAṀ YATHĀBHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Therefore, Bhikkhus, whatever is form – past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every form should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
「比丘們,因此任何的色,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠, 在近,所有的色實地看到它是這樣:「這不是我的,這不是我,這不是我的自我‟。
YĀ KĀCI VEDANĀ ATĪTĀNĀGATAPACCUPPANNĀ AJJHATTĀ VĀ BAHIDDHĀ VĀ
OḶĀRIKĀ VĀ SUKHUMĀ VĀ HĪNĀ VĀ PAṆĪTĀ VĀ YĀ DŪRE SANTIKE VĀ
SABBĀ VEDANĀ NETAṀ MAMA NESOHAMASMI NA MESO ATTĀTI.
EVAMETAṀ YATHĀ BHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Similarly, whatever is feelings, past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every feeling should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
任何的受,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠,在近,所有的受應該以正智被如實地看到它是這樣:「這不是我的,這不是我,這不是我的自我‟。
YĀ KĀCI SAÑÑĀ ATĪTĀNĀGATAPACCUPPANNĀ AJJHATTĀ VĀ BAHIDDHĀ VĀ
OḶĀRIKĀ VĀ SUKHUMĀ VĀ HĪNĀ VĀ PAṆĪTĀ VĀ YĀ DŪRE SANTIKE VĀ
SABBĀ SAÑÑĀ NETAṀ MAMA NESOHAMASMI NA MESO ATTĀTI.
EVAMETAṀ YATHĀ BHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Similarly, whatever is perception, past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every perception should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
任何的想,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠,在近,所有的想應該以正智被如實地看到它是這樣:「這不是我的,這不是我,這不是我的自我」。
YE KECI SAṄKHĀRĀ ATĪTĀNĀGATAPACCUPPANNĀ AJJHATTĀ VĀ BAHIDDHĀ VĀ
OḶĀRIKĀ VĀ SUKHUMĀ VĀ HĪNĀ VĀ PAṆĪTĀ VĀ YE DŪRE SANTIKE VĀ
SABBE SAṄKHĀRĀ NETAṀ MAMA NESOHAMASMI NA MESO ATTĀTI.
EVAMETAṀ YATHĀ BHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Similarly, whatever are mental formations, past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every mental formation should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
任何的行,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠,在近,所有的行應該以正智被如實地看到它是這樣:「這不是我的, 這不是我,這不是我的自我‟。
YAṄKIÑCI VIÑÑĀṆAṀ ATĪTĀNĀGATAPACCUPPANNAṀ AJJHATTAṀ VĀ BAHIDDHĀ VĀ
OḶĀRIKAṀ VĀ SUKHUMAṀ VĀ, HĪNAṀ VĀ PAṆĪTAṀ VĀ YANDŪRE SANTIKE VĀ
SABBAṀ VIÑÑĀṆAṀ NETAṀ MAMA NESOHAMASMI NA MESO ATTĀTI.
EVAMETAṀ YATHĀBHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Similarly, whatever is consciousness, past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every consciousness should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
任何的識,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠,在近,所有的識。‟ 應該以正智被如實地看到它是這樣: 」這不是我的,這不是我,這不是我的自我‟。」
EVAṀ PASSAṀ BHIKKHAVE SUTVĀ ARIYASĀVAKO RŪPASMIṀPI NIBBINDATI
VEDANĀYAPI NIBBINDATI SAÑÑĀYAPI NIBBINDATI SAṄKHĀRESUPI NIBBINDATI
VIÑÑĀṆASMIṀPI NIBBINDATI. NIBBINDAṀ VIRAJJATI. VIRĀGĀ VIMUCCATI.
Seeing Thus, O Bhikkhus, the Noble Disciple, he finds the form wearisome, he finds feelings wearisome, he finds perception wearisome, he finds mental formations wearisome, he finds consciousness wearisome, and he is wearied of birth and re-birth. With this, passion fades away and he is released.
比丘們,看到這樣,多聞的聖弟子在色上生厭,在受上生厭,在想上生厭,在諸行上生厭,在識上生厭。厭而離欲;透過離欲而解脫。
VIMUTTASMIṀ VIMUTTAMĪTI ÑĀṆAṀ HOTI KHĪṆĀ JĀTI VUSITAṀ BRAHMACARIYAṀ
KATAṀ KARAṆĪYAṀ NĀPARAṀ ITTHATTĀYĀTI PAJĀNĀTĪTI.
With release, there is the knowledge, ‘Released.’ He discerns that, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’」
在解脫時而有所謂「那是解脫」的知識:他了知「生已盡,梵行已立,應作已作,不再有後有。‟」
IDAMAVOCA BHAGAVĀ ATTAMANĀ PAÑCAVAGGIYĀ BHIKKHŪ BHAGAVATO
BHĀSITAṀ ABHINANDUṀ.
That is what the Blessed One said. Gratified, the group of five monks delighted in the Blessed One’s words.
世尊說了這個。五個為一群的比丘心意滿足和歡喜世尊所說的。
IMASMIÑCA PANA VEYYĀKARAṆASMIṀ BHAÑÑAMĀNE PAÑCAVAGGIYĀNAṀ
BHIKKHŪNAṀ ANUPĀDĀYA ĀSAVEHI, CITTĀNI VIMUCCIṀSŪTI.
After listening to the Blessed One, the disciples were glad, and they all attained complete liberation.
而且當這個解說正在被說時,五個為一群的比丘的心因為沒有執取而從諸漏解脫。