SN 22.2 Devadahasuttaṃ

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

相應部22相應2經

Khandhavaggo

蘊篇

1. Khandhasaṃyuttaṃ

蘊相應

1. Nakulapituvaggo

2. Devadahasuttaṃ

天臂經(莊春江譯)

(SN 22.2 / PTS: S iii 5 / CDB i 856) Devadaha Sutta: At Devadaha

(translated from the Pāḷi by Thanissaro Bhikkhu © 1997–2011)

2. Evaṃ me sutaṃ –

我聽到這樣：

I have heard that

ekaṃ samayaṃ bhagavā sakkesu [sakyesu (ka.)] viharati devadahaṃ nāma sakyānaṃ nigamo.

有一次，世尊住在釋迦族人中，名叫天臂的釋迦族城鎮。

on one occasion the Blessed One was staying among the Sakyans at a Sakyan town named Devadaha.

Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṃsu;

那時，眾多往西部地方去的比丘去見世尊。

Then a large number of monks headed for outlying districts went to the Blessed One

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

抵達後，向世尊問訊，接著在一旁坐下。

and on arrival, having bowed down to him, sat to one side.

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

在一旁坐好後，那些比丘對世尊這麼說：

As they were sitting there they said to the Blessed One,

‘‘icchāma mayaṃ, bhante, pacchābhūmaṃ janapadaṃ gantuṃ,

「大德！我們想要到西部地方去，

"Lord, we want to go to the countryside of the outlying districts

pacchābhūme janapade nivāsaṃ kappetu’’nti.

準備在西部地方居住。」

and to take up residence there."

‘‘Apalokito pana vo, bhikkhave, sāriputto’’ti?

「比丘們！你們向舍利弗辭行了嗎？」

"Have you informed Sāriputta?"

‘‘Na kho no, bhante, apalokito āyasmā sāriputto’’ti.

「還沒，大德！」

"No, lord, we haven't informed Ven. Sāriputta."

‘‘Apaloketha, bhikkhave, sāriputtaṃ.

「那麼，向舍利弗辭行吧，比丘們！

"Inform Sāriputta, monks.

Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṃ anuggāhako sabrahmacārīna’’nti.

舍利弗是賢智者、同梵行比丘們的資助者。」

Sāriputta is wise, a great help to the monks who are his fellows in the holy life."

‘‘Evaṃ bhante’’ti kho te bhikkhū bhagavato paccassosuṃ.

「是的，大德！」那些比丘回答世尊。

"As you say, lord," the monks replied.

Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṃ eḷagalāgumbe nisinno hoti.

當時，尊者舍利弗坐在離世尊不遠桂樹叢的一棵桂樹下。

At that time Ven. Sāriputta was sitting under a certain cassia tree not far from the Blessed One.

Atha kho te bhikkhū bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkamiṃsu;

那時，那些比丘歡喜、隨喜世尊所說後，起座向世尊問訊，然後作右繞，接著去見尊者舍利弗。

Then the monks, delighting in & approving of the Blessed One's words, rose from their seats and — bowing down to the Blessed One and circumambulating him, keeping him to their right — went to Ven. Sāriputta.

upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu.

抵達後，與尊者舍利弗相互歡迎。

On arrival, they exchanged courteous greetings with him.

Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ. pī.)] vītisāretvā ekamantaṃ nisīdiṃsu.

歡迎與寒暄後，在一旁坐下。

After an exchange of friendly greetings & courtesies, they sat to one side.

Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ –

在一旁坐好後，那些比丘對尊者舍利弗這麼說：

As they were sitting there, they said to Ven. Sāriputta,

‘‘icchāma mayaṃ, āvuso sāriputta, pacchābhūmaṃ janapadaṃ gantuṃ,

「舍利弗學友！我們想要到西部地區去，

"Friend Sāriputta, we want to go to the countryside of the outlying districts

pacchābhūme janapade nivāsaṃ kappetuṃ.

準備在西部地區居住，

and to take up residence there.

Apalokito no satthā’’ti.

我們已向大師辭行了。」

We have already informed the Teacher."

‘‘Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃvādī panāyasmantānaṃ [kiṃvādāyasmantānaṃ (pī. ka.)] satthā kimakkhāyīti,

「學友們！有賢智的剎帝利們、賢智的婆羅門們、賢智的屋主們、賢智的沙門們，可能問 到各國的比丘 問題，學友們！賢智者考察的是：『那麼，尊者們的大師有什麼論說？有什麼教說呢？』

"Friends, in foreign lands there are wise nobles & priests, householders & contemplatives — for the people there are wise & discriminating — who will question a monk: 'What is your teacher's doctrine? What does he teach?'

Jotinanda Bhikkhu : According to the explanation of the commentary it seems nānā = various, verajja = another country (lit. kingdom) other than one's own, and gata = gone. So I would translate it as "a bhikkhu who had travelled widely abroad." bhikkhuṃ pañhaṃ pucchitāro = who ask monk question pucchitāro = questioners (plural) those who ask question

kacci vo āyasmantānaṃ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya,

你們諸位尊者，是否好好聽聞了法、好好把握了、好好作意了、好好思惟了、徹底以慧洞察了，

Have you listened well to the teachings — grasped them well, attended to them well, considered them well, penetrated them well by means of discernment —

yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha,

以便尊者們解說時，才會是世尊的所說之說，

so that in answering you will speak in line with what the Blessed One has said,

na ca bhagavantaṃ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṃ byākareyyātha,

而且不會以不實而毀謗世尊，會法、隨法的解說，

will not misrepresent the Blessed One with what is unfactual, will answer in line with the Dhamma,

na ca koci sahadhammiko vādānuvādo [vādānupāto (aṭṭhakathāyaṃ pāṭhantaraṃ)] gārayhaṃ ṭhānaṃ āgaccheyyā’’’ti?

而不讓任何如法的種種說來到應該被呵責處呢？」

and no one whose thinking is in line with the Dhamma will have grounds for criticizing you?"

Jotinanda Bhikkhu : Again I translate according to commentary: sahadhammiko = sakāraṇo = reason vādānuvādo = bhagavatā vuttavādassa anuvādo = Criticism of the doctrine spoken by the Blessed One. So maybe you can translate "na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyya" as "And that there is none whatsoever (na koci) criticism heaped upon the [Blessed One's] doctrine (vādānuvādo) that constitute a reason (sahadhammiko) that would be a ground for contempt."

‘‘Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.

「學友！我們會從遠處來到尊者舍利弗面前想知道這所說的義理，

"We would come from a long way away to hear the explication of these words in Ven. Sāriputta's presence.

Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho’’ti.

如果尊者舍利弗能說明這所說的義理，那就好了！」

It would be good if Ven. Sāriputta himself would enlighten us as to their meaning."

‘‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti.

「那樣的話，學友們！你們要聽！你們要好好作意！我要說了。」

"Then in that case, friends, listen & pay close attention. I will speak."

‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.

「是的，學友！」那些比丘回答尊者舍利弗。

"As you say, friend," the monks responded.

Āyasmā sāriputto etadavoca –

尊者舍利弗這麼說：

Ven. Sāriputta said:

‘‘Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti?

「學友們！有賢智的剎帝利們……（中略）賢智的沙門們，可能問 到各國的比丘 問題，學友們！賢智者考察的是：『那麼，尊者們的大師有什麼論說？有什麼教說呢？』

"Friends, in foreign lands there are wise nobles & priests, householders & contemplatives — for the people there are wise & discriminating — who will question a monk: 'What is your teacher's doctrine? What does he teach?'

Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha –

學友們！當被這麼問時，你們應當這麼回答：

"Thus asked, you should answer,

‘chandarāgavinayakkhāyī kho no, āvuso, satthā’’’ti.

『道友們！大師教導欲貪的調伏。』

'Our teacher teaches the subduing of passion & desire.'

‘‘Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi…pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kismiṃ panāyasmantānaṃ chandarāgavinayakkhāyī satthā’ti?

學友們！當聽了這樣的解答，有賢智的剎帝利們、……（中略）賢智的沙門們，可能問進一步的問題，學友們！賢智者考察的是：『那麼，尊者們的大師對於什麼教導欲貪的調伏呢？』

"Having thus been answered, there may be wise nobles & priests, householders & contemplatives... who will question you further, 'And your teacher teaches the subduing of passion & desire for what?'

Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha –

學友們！當被這麼問時，你們應當這麼回答：

"Thus asked, you should answer,

‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’’’ti.

『道友們！大師對於色教導欲貪的調伏，對於受……對於想……對於行……大師對於識教導欲貪的調伏。』

'Our teacher teaches the subduing of passion & desire for form... for feeling... for perception... for mental formations. Our teacher teaches the subduing of passion & desire for consciousness.'

Notes: Thanissaro Bhikkhu translates 'saṅkhāra' as 'fabrications'; CMA uses 'mental formations'.

‘‘Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi…pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃ panāyasmantānaṃ ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti?

學友們！當聽了這樣的解答，有賢智的剎帝利們……（中略）賢智的沙門們，可能問進一步的問題，學友們！賢智者考察的是：『那麼，看到什麼過患，尊者們的大師對於色教導欲貪的調伏，對於受……對於想……對於行……大師對於識教導欲貪的調伏呢？』

"Having thus been answered, there may be wise nobles & priests, householders & contemplatives... who will question you further, 'And seeing what danger does your teacher teach the subduing of passion & desire for form... for feeling... for perception... for mental formations. Seeing what danger does your teacher teach the subduing of passion & desire for consciousness?'

Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha –

學友們！當被這麼問時，你們應當這麼回答：

"Thus asked, you should answer,

‘rūpe kho, āvuso, avigatarāgassa [avītarāgassa (syā. kaṃ.)] avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

『道友們！如果對於色未離貪、未離欲、未離情愛、未離渴、未離熱惱、未離渴愛，以色的變易、變異性，他的愁、悲、苦、憂、絕望生起。

'When one is not free from passion, desire, love, thirst, fever, & craving for form, then from any change & alteration in that form, there arises sorrow, lamentation, pain, grief, & despair.

Vedanāya… saññāya… saṅkhāresu avigatarāgassa…pe… avigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

對於受……對於想……對於行未離貪、未離欲、未離情愛、未離渴、未離熱惱、未離渴愛，以行的變易、變異性，他的愁、悲、苦、憂、絕望生起。

When one is not free from passion... for feeling... for perception... for mental formations... (, then from any change & alteration in that mental formations, there arise sorrow, lamentation, pain, grief, & despair.)

Notes: Thanissaro Bhikkhu didn't translate 'tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā'.

Viññāṇe avigatarāgassa avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

對於識未離貪、未離欲、未離情愛、未離渴、未離熱惱、未離渴愛，以識的變易、變異性，他的愁、悲、苦、憂、絕望生起。

When one is not free from passion, desire, love, thirst, fever, & craving for consciousness, then from any change & alteration in that consciousness, there arise sorrow, lamentation, pain, grief, & despair.

Idaṃ kho no, āvuso, ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’’’ti.

看到了這個過患，大師對於色教導欲貪的調伏，對於受……對於想……對於行……大師對於識教導欲貪的調伏。』

Seeing this danger, our teacher teaches the subduing of passion & desire for form... for feeling... for perception... for mental formations. Seeing this danger our teacher teaches the subduing of passion & desire for consciousness.'

‘‘Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃ panāyasmantānaṃ ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti?

學友們！當聽了這樣的解答，有賢智的剎帝利們、賢智的婆羅門們、賢智的屋主們、賢智的沙門們，可能問進一步的問題，學友們！賢智者考察的是：『那麼，看到了什麼效益，大師對於色教導欲貪的調伏，對於受……對於想……對於行……大師對於識教導欲貪的調伏呢？』

"Having thus been answered, there may be wise nobles & priests, householders & contemplatives... who will question you further, 'And seeing what benefit does your teacher teach the subduing of passion & desire for form... for feeling... for perception... for mental formations. Seeing what benefit does your teacher teach the subduing of passion & desire for consciousness?'

Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha –

學友們！當被這麼問時，你們應當這麼回答：

"Thus asked, you should answer,

‘rūpe kho, āvuso, vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

『道友們！如果對於色離貪、離欲、離情愛、離渴、離熱惱、離渴愛，以色的變易、變異性，他的愁、悲、苦、憂、絕望不生起。

'When one is free from passion, desire, love, thirst, fever, & craving for form, then with any change & alteration in that form, there does not arise any sorrow, lamentation, pain, grief, or despair.

Vedanāya… saññāya… saṅkhāresu vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

對於受……對於想……對於行離貪、離欲、離情愛、離渴、離熱惱、離渴愛，以行的變易、變異性，他的愁、悲、苦、憂、絕望不生起。

When one is free from passion... for feeling... for perception... for mental formations... (, then with any change & alteration in that mental formations, there does not arise any sorrow, lamentation, pain, grief, or despair.)

Notes: Thanissaro Bhikkhu didn't translate 'tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā'.

Viññāṇe vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

對於識離貪、離欲、離情愛、離渴、離熱惱、離渴愛，以識的變易、變異性，他的愁、悲、苦、憂、絕望不生起。

When one is free from passion, desire, love, thirst, fever, & craving for consciousness, then with any change & alteration in that consciousness, there does not arise any sorrow, lamentation, pain, grief, or despair.

Idaṃ kho no, āvuso, ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’’’ti.

看到了這個效益，大師對於色教導欲貪的調伏，對於受……對於想……對於行……大師對於識教導欲貪的調伏。』

Seeing this benefit, our teacher teaches the subduing of passion & desire for form... for feeling... for perception... for mental formations. Seeing this benefit our teacher teaches the subduing of passion & desire for consciousness.'

‘‘Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho,

學友們！進入後住於不善法者，如果當生有樂的住處，不惱害、不惱愁、不熱惱，

"Friends, if one who entered & remained in unskillful mental qualities were to have a pleasant abiding in the here & now — unthreatened, undespairing, unfeverish —

kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā,

以身體的崩解，死後預期向於善趣，

and on the break-up of the body, after death, could expect a good destination,

nayidaṃ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeyya.

則世尊不會稱讚捨斷這不善法；

then the Blessed One would not advocate the abandoning of unskillful mental qualities.

Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho,

但，因為進入後住於不善法者，當生有苦的住處，有惱害、有惱愁、有熱惱，

But because one who enters & remains in unskillful mental qualities has a stressful abiding in the here & now — threatened, despairing, & feverish —

kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā,

以身體的崩解，死後預期向於惡趣，

and on the break-up of the body, after death, can expect a bad destination,

tasmā bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti.

因此，世尊稱讚捨斷這不善法。

that is why the Blessed One advocates the abandoning of unskillful mental qualities.

‘‘Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho,

學友們！進入後住於善法者，如果當生有苦的住處，有惱害、有惱愁、有熱惱，

"If one who entered & remained in skillful mental qualities were to have a stressful abiding in the here & now — threatened, despairing, & feverish —

kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā,

以身體的崩解，死後預期向於惡趣，

and on the break-up of the body, after death, could expect a bad destination,

nayidaṃ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇeyya.

則世尊不會稱讚這善法的具足；

then the Blessed One would not advocate entering into skillful mental qualities.

Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho,

但，因為進入後住於善法者，當生有樂的住處，不惱害、不惱愁、不熱惱，

But because one who enters & remains in skillful mental qualities has a pleasant abiding in the here & now — unthreatened, undespairing, unfeverish —

kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā,

以身體的崩解，死後預期向於善趣，

and on the break-up of the body, after death, can expect a good destination,

tasmā bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī’’ti.

因此，世尊稱讚這善法的具足。」

that is why the Blessed One advocates entering into skillful mental qualities."

Idamavocāyasmā sāriputto.

這就是尊者舍利弗所說，

That is what Ven. Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

那些悅意的比丘歡喜尊者舍利弗所說。

Gratified, the monks delighted in Ven. Sāriputta's words.

Dutiyaṃ.

"Devadaha Sutta: At Devadaha" (SN 22.2), translated from the Pāḷi by Thanissaro Bhikkhu. Access to Insight, 29 June 2010, http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.002.than.html 雜阿含108經 @ http://buddhistinformation.blogspot.com/2011/08/108.html

SN 22.1 Nakulapitusuttaṃ

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

相應部22相應1經

Khandhavaggo

蘊篇

1. Khandhasaṃyuttaṃ

蘊相應

1. Nakulapituvaggo

1. Nakulapitusuttaṃ

那拘羅父親的經 (莊春江譯)

Nakulapita Sutta: To Nakulapita (translated from the Pāḷi by Thanissaro Bhikkhu © 1997–2011)

Pāḷi: 1. Evaṃ me sutaṃ –

Chinese: 我聽到這樣：

English: I have heard that

Pāḷi: ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire [suṃsumāragire (sī. syā. kaṃ. pī.)] bhesakaḷāvane migadāye.

Chinese: 有一次，世尊住在婆祇國蘇蘇馬拉山之配沙卡拉林的鹿野苑。

English: on one occasion the Blessed One was living among the Bhaggas at Crocodile Haunt in the Bhesakala Grove at the Deer Park.

Pāḷi: Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

Chinese: 那時，屋主那拘羅的父親去見世尊。抵達後，向世尊問訊，接著在一旁坐下。

English: Then the householder Nakulapita went to the Blessed One and on arrival, having bowed down to him, sat to one side.

Pāḷi: Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca –

Chinese: 在一旁坐好後，屋主那拘羅的父親對世尊這麼說：

English: As he was sitting there he said to the Blessed One,

Pāḷi: ‘‘Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti.

Chinese: 「大德！我已衰老、已年老，高齡而年邁，已到了老人期，病苦的身體，常常生病，而，大德！我不能常見世尊與值得尊敬的比丘們，為了對我有長久的利益與安樂，大德！請世尊教誡我，大德！請世尊訓誡我。」

English: "Lord, I am a feeble old man, aged, advanced in years, having come to the last stage of life. I am afflicted in body & ailing with every moment. And it is only rarely that I get to see the Blessed One & the monks who nourish the heart. May the Blessed One teach me, may the Blessed One instruct me, for my long-term benefit & happiness."

Pāḷi: ‘‘Evametaṃ, gahapati, evametaṃ, gahapati!

Chinese: 「正是這樣，屋主！正是這樣，屋主！

English: "So it is, householder. So it is.

Pāḷi: Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho.

Chinese: 這病苦的、變瘦的身體，像蛋一樣脆弱，被包覆拖累，

English: The body is afflicted, weak, & encumbered.

Pāḷi: Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā?

Chinese: 屋主！如果有人帶著這樣的身體，還自稱有片刻的無病，除了愚蠢外，還會有什麼呢？

English: For who, looking after this body, would claim even a moment of true health, except through sheer foolishness?

Pāḷi: Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ –

Chinese: 屋主！因此，在這裡，你應該這麼學：

English: So you should train yourself:

Pāḷi: ‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti.

Chinese: 『對病苦的身體，我正念的心將是不病苦的。』

English: 'Even though I may be afflicted in body, my mind will be unafflicted.'

Pāḷi: Evañhi te, gahapati, sikkhitabba’’nti.

Chinese: 屋主！你確實應該這麼學。」

English: That is how you should train yourself."

Pāḷi: Atha kho nakulapitā gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi.

Chinese: 那時，屋主那拘羅的父親歡喜、隨喜於世尊所說，起座向世尊問訊，然後作右繞，接著去見尊者舍利弗。抵達後，向尊者舍利弗問訊，接著在一旁坐下。

English: Then the householder Nakulapita, delighting in & approving of the Blessed One's words, rose from his seat and — bowing down to the Blessed One and circumambulating him, keeping him to his right — went to Ven. Sāriputta and on arrival, having bowed down to him, sat to one side.

Pāḷi: Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ āyasmā sāriputto etadavoca –

Chinese: 在一旁坐好後，尊者舍利弗對屋主那拘羅的父親這麼說：

English: As he was sitting there, Ven. Sāriputta said to him,

Pāḷi: ‘‘vippasannāni kho te, gahapati, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Alattha no ajja bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti?

Chinese: 「屋主！你的諸根明淨，臉色清淨、皎潔，今日從世尊面前得到聽聞法說嗎？」

English: "Your faculties are clear & calm, householder, your complexion pure. Have you had the opportunity today of listening to a Dhamma talk in the presence of the Blessed One?"

Pāḷi: ‘‘Kathañhi no siyā, bhante! Idānāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto’’ti.

Chinese: 「怎不是呢，大德！大德！這裡，我被世尊以甘露法說灌頂。」

English: "How could it be otherwise, lord? I have just now been sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk."

Pāḷi: ‘‘Yathā kathaṃ pana tvaṃ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto’’ti?

Chinese: 「但，屋主！你被世尊以怎樣的甘露法說灌頂呢？」

English: "And how were you sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk?"

Pāḷi: ‘‘Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ.

Chinese: 「大德！這裡，我去見世尊。抵達後，向世尊問訊，接著在一旁坐下。

English: "Just now I went to the Blessed One and on arrival, having bowed down to him, sat to one side.

Pāḷi: Ekamantaṃ nisinno khvāhaṃ, bhante, bhagavantaṃ etadavocaṃ –

Chinese: 在一旁坐好後，我對世尊這麼說：

English: As I was sitting there I said to him,

Pāḷi: ‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’’ti.

Chinese: 『我已衰老、已年老，高齡而年邁，已到了老人期，病苦的身體，常常生病，而，大德！我不能常見世尊與值得尊敬的比丘們，為了對我有長久的利益與安樂，大德！請世尊教誡我，大德！請世尊訓誡我。』

English: 'Lord, I am a feeble old man, aged, advanced in years, having come to the last stage of life. I am afflicted in body & ailing with every moment. And it is only rarely that I get to see the Blessed One & the monks who nourish the heart. May the Blessed One teach me, may the Blessed One instruct me, for my long-term benefit & happiness.'

Pāḷi: ‘‘Evaṃ vutte, maṃ, bhante, bhagavā etadavoca –

Chinese: 當這麼說時，世尊對我這麼說：

English: "When this was said, the Blessed One said to me,

Pāḷi: ‘evametaṃ, gahapati, evametaṃ, gahapati!

Chinese: 『正是這樣，屋主！正是這樣，屋主！

English: 'So it is, householder. So it is.

Pāḷi: Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho.

Chinese: 這病苦的、變瘦的身體，像蛋一樣脆弱，被包覆拖累，

English: The body is afflicted, weak, & encumbered.

Pāḷi: Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā?

Chinese: 屋主！如果有人帶著這樣的身體，還自稱有片刻的無病，除了愚蠢外，還會有什麼呢？

English: For who, looking after this body, would claim even a moment of true health, except through sheer foolishness?

Pāḷi: Tasmātiha te gahapati, evaṃ sikkhitabbaṃ –

Chinese: 屋主！因此，在這裡，你應該這麼學：

English: So you should train yourself:

Pāḷi: āturakāyassa me sato cittaṃ anāturaṃ bhavissatīti.

Chinese: 「對病苦的身體，我正念的心將是不病苦的。」

English: "Even though I may be afflicted in body, my mind will be unafflicted."

Pāḷi: Evañhi te, gahapati, sikkhitabba’nti.

Chinese: 屋主！你確實應該這麼學。』

English: That is how you should train yourself.'

Pāḷi: Evaṃ khvāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto’’ti.

Chinese: 大德！我被世尊以甘露法說灌頂。」

English: That's how I was sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk."

Pāḷi: ‘‘Na hi pana taṃ, gahapati, paṭibhāsi bhagavantaṃ [taṃ bhagavantaṃ (sī.)] uttariṃ paṭipucchituṃ –

Chinese: 「而，屋主！你沒再進一步問世尊：

English: "But why didn't it occur to you to question the Blessed One further:

Pāḷi: ‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’’’ti?

Chinese: 『大德！什麼情形有病苦的身體且病苦的心，什麼情形有病苦的身體但無病苦的心呢？』」

English: 'In what way is one afflicted in body & afflicted in mind? And in what way is one afflicted in body but unafflicted in mind?'

Pāḷi: ‘‘Dūratopi kho mayaṃ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.

Chinese: 「大德！我們會從遠處來到尊者舍利弗面前想知道這所說的義理，

English: "I would come from a long way away to hear the explication of these words in Ven. Sāriputta's presence.

Pāḷi: Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho’’ti.

Chinese: 如果尊者舍利弗能說明這所說的義理，那就好了！」

English: It would be good if Ven. Sāriputta himself would enlighten me as to their meaning."

Pāḷi: ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti.

Chinese: 「那樣的話，屋主！你要聽！你要好好作意！我要說了。」

English: "Then in that case, householder, listen & pay close attention. I will speak."

Pāḷi: ‘‘Evaṃ, bhante’’ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi.

Chinese: 「是的，大德！」屋主那拘羅的父親回答尊者舍利弗。

English: "As you say, lord," the householder Nakulapita responded.

Pāḷi: Āyasmā sāriputto etadavoca –

Chinese: 尊者舍利弗這麼說：

English: Ven. Sāriputta said:

Pāḷi: ‘‘Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca?

Chinese: 「屋主！怎樣有病苦的身體且病苦的心呢？

English: "Now, how is one afflicted in body & afflicted in mind?

Pāḷi: Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.

Chinese: 屋主！這裡，未受教導的一般人，是不曾見過聖者的，不熟練聖者法的，未受聖者法訓練的；是不曾見過善人的，不熟練善人法的，未受善人法訓練的，認為色是我，或我擁有色，或色在我中，或我在色中，

English: "There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form.

Pāḷi: ‘Ahaṃ rūpaṃ, mama rūpa’nti pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他有『我是色、色是我所』的纏縛；

English: He is seized with the idea that 'I am form' or 'Form is mine.'

Pāḷi: Tassa ‘ahaṃ rūpaṃ, mama rūpa’nti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti.

Chinese: 當他有『我是色、色是我所』的纏縛時，那個色變易、變異，

English: As he is seized with these ideas, his form changes & alters,

Pāḷi: Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以色的變易、變異性，他的愁、悲、苦、憂、絕望生起。

English: and he falls into sorrow, lamentation, pain, grief, & despair over its change & alteration.

Notes: Thanissaro Bhikkhu translates 'domanassa' as 'distress'; CMA uses 'grief'.

Pāḷi: ‘‘Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.

Chinese: 他認為受是我，或我擁有受，或受在我中，或我在受中，

English: "He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling.

Pāḷi: ‘Ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他有『我是受、受是我所』的纏縛；

English: He is seized with the idea that 'I am feeling' or 'Feeling is mine.'

Pāḷi: Tassa ‘ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.

Chinese: 當他有『我是受、受是我所』的纏縛時，那個受變易、變異，

English: As he is seized with these ideas, his feeling changes & alters,

Pāḷi: Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以受的變易、變異性，他的愁、悲、苦、憂、絕望生起。

English: and he falls into sorrow, lamentation, pain, grief, & despair over its change & alteration.

Pāḷi: ‘‘Saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ; attani vā saññaṃ, saññāya vā attānaṃ.

Chinese: 他認為想是我，或我擁有想，或想在我中，或我在想中，

English: "He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception.

Pāḷi: ‘Ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他有『我是想、想是我所』的纏縛；

English: He is seized with the idea that 'I am perception' or 'Perception is mine.'

Pāḷi: Tassa ‘ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.

Chinese: 當他有『我是想、想是我所』的纏縛時，那個想變易、變異，

English: As he is seized with these ideas, his perception changes & alters,

Pāḷi: Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以想的變易、變異性，他的愁、悲、苦、憂、絕望生起。

English: and he falls into sorrow, lamentation, pain, grief, & despair over its change & alteration.

Pāḷi: ‘‘Saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ.

Chinese: 他認為行是我，或我擁有行，或行在我中，或我在行中，

English: "He assumes mental formations to be the self, or the self as possessing mental formations, or mental formations as in the self, or the self as in mental formations.

Notes: Thanissaro Bhikkhu translates 'saṅkhāra' as '(mental) fabrications'; CMA uses 'mental formations'.

Pāḷi: ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他有『我是行、行是我所』的纏縛；

English: He is seized with the idea that 'I am mental formations' or 'Mental formations are mine.'

Pāḷi: Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.

Chinese: 當他有『我是行、行是我所』的纏縛時，那個行變易、變異，

English: As he is seized with these ideas, his mental formations change & alter,

Pāḷi: Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以行的變易、變異性，他的愁、悲、苦、憂、絕望生起。

English: and he falls into sorrow, lamentation, pain, grief, & despair over their change & alteration.

Pāḷi: ‘‘Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.

Chinese: 他認為識是我，或我擁有識，或識在我中，或我在識中，

English: "He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

Pāḷi: ‘Ahaṃ viññāṇaṃ, mama viññāṇa’nti pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他有『我是識、識是我所』的纏縛；

English: He is seized with the idea that 'I am consciousness' or 'Consciousness is mine.'

Pāḷi: Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇa’nti pariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti.

Chinese: 當他有『我是識、識是我所』的纏縛時，那個識變易、變異，

English: As he is seized with these ideas, his consciousness changes & alters,

Pāḷi: Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以識的變易、變異性，他的愁、悲、苦、憂、絕望生起。

English: and he falls into sorrow, lamentation, pain, grief, & despair over its change & alteration.

Pāḷi: Evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto ca.

Chinese: 屋主！這樣就有病苦的身體且病苦的心。

English: "This, householder, is how one is afflicted in body and afflicted in mind.

Pāḷi: ‘‘Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto?

Chinese: 屋主！怎樣有病苦的身體但無病苦的心呢？

English: "And how is one afflicted in body but unafflicted in mind?

Pāḷi: Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.

Chinese: 屋主！這裡，已受教導的聖弟子，是見過聖者的，熟練聖者法的，善受聖者法訓練的；是見過善人的，熟練善人法的，善受善人法訓練的，不認為色是我，或我擁有色，或色在我中，或我在色中，

English: There is the case where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

Pāḷi: ‘Ahaṃ rūpaṃ, mama rūpa’nti na pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他沒有『我是色、色是我所』的纏縛；

English: He is not seized with the idea that 'I am form' or 'Form is mine.'

Pāḷi: Tassa ‘ahaṃ rūpaṃ, mama rūpa’nti apariyuṭṭhaṭṭhāyino, taṃ rūpaṃ vipariṇamati aññathā hoti.

Chinese: 當他沒有『我是色、色是我所』的纏縛時，那個色變易、變異，

English: As he is not seized with these ideas, his form changes & alters,

Pāḷi: Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以色的變易、變異性，他的愁、悲、苦、憂、絕望不生起。

English: but he does not fall into sorrow, lamentation, pain, grief, or despair over its change & alteration.

Pāḷi: ‘‘Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ.

Chinese: 他不認為受是我，或我擁有受，或受在我中，或我在受中，

English: "He does not assume feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling.

Pāḷi: ‘Ahaṃ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他沒有『我是受、受是我所』的纏縛；

English: He is not seized with the idea that 'I am feeling' or 'Feeling is mine.'

Pāḷi: Tassa ‘ahaṃ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.

Chinese: 當他沒有『我是受、受是我所』的纏縛時，那個受變易、變異，

English: As he is not seized with these ideas, his feeling changes & alters,

Pāḷi: Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以受的變易、變異性，他的愁、悲、苦、憂、絕望不生起。

English: but he does not fall into sorrow, lamentation, pain, grief, or despair over its change & alteration.

Pāḷi: ‘‘Na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ; na attani vā saññaṃ, na saññāya vā attānaṃ.

Chinese: 他不認為想是我，或我擁有想，或想在我中，或我在想中，

English: "He does not assume perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception.

Pāli: ‘Ahaṃ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他沒有『我是想、想是我所』的纏縛；

English: He is not seized with the idea that 'I am perception' or 'Perception is mine.'

Pāḷi: Tassa ‘ahaṃ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.

Chinese: 當他沒有『我是想、想是我所』的纏縛時，那個想變易、變異，

English: As he is not seized with these ideas, his perception changes & alters,

Pāḷi: Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以想的變易、變異性，他的愁、悲、苦、憂、絕望不生起。

English: but he does not fall into sorrow, lamentation, pain, grief, or despair over its change & alteration.

Pāḷi: ``Na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ.

Chinese: 他不認為行是我，或我擁有行，或行在我中，或我在行中，

English: "He does not assume mental formations to be the self, or the self as possessing mental formations, or mental formations as in the self, or the self as in mental formations.

Pāḷi: ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他沒有『我是行、行是我所』的纏縛；

English: He is not seized with the idea that 'I am mental formations' or 'Mental formations are mine.'

Pāḷi: Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.

Chinese: 當他沒有『我是行、行是我所』的纏縛時，那個行變易、變異，

English: As he is not seized with these ideas, his mental formations change & alter,

Pāḷi: Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以行的變易、變異性，他的愁、悲、苦、憂、絕望不生起。

English: but he does not fall into sorrow, lamentation, pain, grief, or despair over its change & alteration.

Pāḷi: ‘‘Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.

Chinese: 他不認為識是我，或我擁有識，或識在我中，或我在識中，

English: "He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

Pāḷi: ‘Ahaṃ viññāṇaṃ, mama viññāṇa’nti na pariyuṭṭhaṭṭhāyī hoti.

Chinese: 他沒有『我是識、識是我所』的纏縛；

English: He is not seized with the idea that 'I am consciousness' or 'Consciousness is mine.'

Pāḷi: Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇa’nti apariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti.

Chinese: 當他沒有『我是識、識是我所』的纏縛時，那個識變易、變異，

English: As he is not seized with these ideas, his consciousness changes & alters,

Pāḷi: Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

Chinese: 以識的變易、變異性，他的愁、悲、苦、憂、絕望不生起。

English: but he does not fall into sorrow, lamentation, pain, grief, or despair over its change & alteration.

Pāḷi: Evaṃ kho, gahapati, āturakāyo hoti no ca āturacitto’’ti.

Chinese: 屋主！這樣就有病苦的身體但無病苦的心。」

English: "This, householder, is how one is afflicted in body but unafflicted in mind."

Pāḷi: Idamavoca āyasmā sāriputto.

Chinese: 這就是尊者舍利弗所說，

English: That is what Ven. Sāriputta said.

Pāḷi: Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṃ abhinandīti.

Chinese: 悅意的屋主那拘羅的父親歡喜尊者舍利弗所說。

English: Gratified, the householder Nakulapita delighted in Ven. Sāriputta's words.

"Nakulapita Sutta: To Nakulapita" (SN 22.1), translated from the Pāḷi by Thanissaro Bhikkhu. Access to Insight, 29 June 2010, http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.001.than.html 雜阿含107經 @ http://buddhistinformation.blogspot.com/2011/08/107.html

Pāḷi: Paṭhamaṃ.