Chapter Ten
第十章
10.1Summary of Contents:
10.1「如果兩種湯藥——七天內要服用的湯藥和終身要服用的湯藥——與七天內要服用的湯藥混合，這些湯藥應該在七天內服用，因為它們與七天內要服用的湯藥混合。這些湯藥不應該在七天後服用。
I. The Sick
I. 患者
10.2The following took place in Śrāvastī.
10.2以下事情發生在舍衛城。
10.3There once was a sick monk in Śrāvastī. He requested a doctor, “Sir, prescribe medicine for me.”
10.3舍衛城曾有一位生病的比丘。他請求醫生說：「先生，請為我開藥。」
Having asked the cause of the disease, the doctor said, “O noble one, have rice soup, and you will recover your health.”
醫生問清了病因後說：「高貴的人啊，請喝米粥，你就能恢復健康了。」
10.4“Sir,” he replied, “the Blessed One has not authorized that.”
10.4「先生，」他回答說，「世尊還沒有允許這個。」
“O noble one,” said the doctor, “since your Teacher is compassionate, it is likely that he will authorize it on this occasion.”
「尊敬的人啊，」醫生說：「既然你的師是有慈悲心的，那麼他很可能在這個時候會允許這件事。」
10.5He related this matter to other monks, and then those monks reported it to the Blessed One. The Blessed One said, “If a doctor tells you to have rice soup, you can have rice soup as the doctor has prescribed. You should not have any regrets about this.”
10.5他把這件事講述給其他比丘聽，那些比丘就把這件事報告給世尊。世尊說：「如果醫生告訴你們要喝米粥，你們就可以按照醫生的處方喝米粥。對此你們不應該有任何後悔。」
10.6When the Blessed One said, “You can have rice soup as the doctor has prescribed,” the sick monk’s attendant brought cold rice soup and gave it to him. Thereupon the doctor came and asked, “O noble one, are you well?”
10.6世尊說「你可以按醫生的處方喝米粥」後，患病比丘的侍者端來冷米粥給他。隨後醫生來了，問道：「高尚的人啊，你身體好些了嗎？」
“Sir, I am not well,” he answered.
「尊者，我身體不好，」他回答說。
10.7“Did you not have rice soup?”
10.7「你難道沒有喝米粥嗎？」
“I did.”
「我喝了。」
10.8“How did you have it?”
10.8「你怎麼吃的？」
“I had it cold.”
「我喝的是冷的米粥。」
10.9“O noble one, it wasn’t good to do that. Tomorrow, have some that’s warm.”
10.9「尊貴的人啊，這樣做不好。明天要喝溫熱的米粥。」
Then the attendant received rice soup again. Having obtained some that was cold, he heated it and gave it to the sick monk. When the doctor came and asked in the same way, he answered, “I am not well.”
然後侍者再次獲得米粥。他得到一些冷的米粥，加熱後給了患病的比丘。醫生來了，用同樣的方式問起，他回答說：「我還是不好。」
10.10“Did you not have rice soup?”
10.10「你沒有喝米粥嗎？」
“I did.”
「我有喝過。」
10.11“How did you have it?”
10.11「你是怎麼喝的？」
“I had it after heating some that was cold.”
「我把冷的米粥加熱後吃的。」
10.12“O noble one, it wasn’t good to do that. Since that food had been cold and was heated, tomorrow have some that is warm from the beginning.”
10.12「尊者啊，這樣做不太好。因為那食物原本是冷的，後來才加熱，所以明天應該吃從一開始就溫熱的食物。」
10.13“Then the attendant, having procured rice and a pot, began to cook the rice under a tree outside the monastery. [F.24.b] However, the food was ruined by a crow’s excrement, and the monk’s condition became worse. He related this matter to other monks, and those monks reported it to the Blessed One. The Blessed One said, “Monks, in such a case, you can demarcate a place for what is allowable.”
10.13「那時，侍者取來米和鍋，開始在僧院外的樹下煮米。[F.24.b]然而，食物被烏鴉的糞穢污染了，那位比丘的身體狀況變得更糟。他把這件事告訴了其他比丘，那些比丘把此事報告給了世尊。世尊說：「比丘們，在這種情況下，你們可以劃定一個開許處。」」
10.14When the Blessed One said that they could demarcate a place for what is allowable, the monks did not know what such a place was and how large it should be. The Blessed One said, “Places for what is allowable are fivefold: those related to erecting, those related to drawing attention, those like cowsheds, empty places, and those demarcated.
10.14世尊說可以開許處時，比丘們不知道什麼是開許處，也不知道應該有多大。世尊說：「開許處有五種：與建造相關的、與提醒相關的、像牛棚一樣的、空的地方，以及劃定的開許處。」
10.15“Among these, those related to erecting are as follows: When dwellings are built, there the monk in charge of construction first says, ‘This place will become the community’s place for what is allowable,’ making up his mind and performing the recitation. This is a place for what is allowable related to erecting.
10.15「其中，與豎立相關的開許處如下：當建造住所時，負責建造的比丘首先說『這個地方將成為僧團的開許處』，心中決意並進行誦經。這就是與豎立相關的開許處。」
10.16“What are those related to drawing attention? When a stone is first set, the monk in charge of construction says to the neighboring monks, ‘Venerable ones, understand that this place will become the community’s place for what is allowable.’ Since the word ‘understand’ is said, this is called one related to drawing attention.
10.16「什麼是與關注相關的開許處？當石頭最初被放置時，負責建造的比丘對鄰近的比丘說：『尊者們，請注意這個地方將成為僧團的開許處。』因為說了『請注意』這個詞，所以這就被稱為與關注相關的開許處。」
10.17“What are those like cowsheds? Those where there are separate doors are called ones like cowsheds.
10.17"什麼是像牛棚一樣的地方？有獨立門戶的地方被稱為像牛棚一樣的地方。
10.18“What are empty places? Places that have been abandoned are called empty places.
10.18「什麼是空處？被棄置的地方稱為空處。」
“What are those demarcated? They have been demarcated with a formal act consisting of one motion and one proclamation.”
「什麼是已經劃定的？那些已經通過一舉一唱羯磨進行了劃定的。」
10.19Since the monks did not know how to demarcate those, the Blessed One instructed them: “If the community wishes, a place all forms of which are well fixed, which is within the boundary, and which has a fathom of space outside should be demarcated. Demarcation should be done as follows. When seats have been prepared, the gong has been struck, the monks have been questioned with the words of inquiry, [F.25.a] and all the members of the community are gathered and seated, one monk should propose a motion and perform the formal act: ‘May the community of honored ones listen. This place, all forms of which are well fixed, which is within the boundary, and which has a fathom of space outside, will be demarcated as the community’s place for what is allowable. If it is the right time for the community and the community permits it, may the community consent to demarcating this place … as the community’s place for what is allowable.’ This is the motion.
10.19由於比丘們不知道如何劃定這些地方，世尊教導他們說：「如果僧團願意，應該劃定一個各種形式都完整固定、在邊界內部、外面有一肘距離的地方。劃定的方式如下：當座位已經準備好、敲過鐘、用詢問的言詞詢問過比丘們、全體僧團成員都聚集就座後，一位比丘應該提出動議並進行羯磨：『尊者們請聽。這個地方，各種形式都完整固定、在邊界內部、外面有一肘距離，將被劃定為僧團的開許處。如果現在對僧團來說是合適的時機，僧團允許的話，請僧團同意將這個地方劃定為僧團的開許處。』這是動議。
10.20“The formal act should be done as follows: ‘May the community of honored ones listen. This place … is wished to be demarcated as the community’s place for what is allowable. If this place … is to be demarcated by the community as the community’s place for what is allowable, those among you, venerable ones, who consent to demarcating this place … as the community’s place for what is allowable should remain silent. Those who do not consent should speak.’
10.20「羯磨應該這樣進行：『尊者眾聽。這個地方……希望被規定為僧伽的開許處。如果這個地方……是被僧伽規定為僧伽的開許處，那麼你們中同意將這個地方……規定為僧伽開許處的尊者應該保持沉默。不同意的應該說話。』」
10.21“ ‘Having authorized and consented to this, the community demarcated this place … as the community’s place for what is allowable. I thus take it to be settled on account of your silence.’
10.21「經由同意和贊成，僧團於此處……將之劃定為僧團的開許處。我以你們的沈默而認定此事已確立。」
10.22“In the demarcated place for what is allowable, two things are allowed: what is cooked within the boundary and what has been kept for a night within the boundary.”
10.22「在開許處中，允許兩種東西：在戒地之內烹煮的食物，以及在戒地之內保留過一晚的食物。」
II. Foods1087
二、食物
10.23The Buddha, the Blessed One, was staying in Kūṭāgāraśālā on the bank of Markaṭa Pond near Vaiśālī.
10.23佛陀世尊住在毘舍離附近馬猴池邊的鶴林。
10.24There lived a general named Siṃha in Vaiśālī. His neighbors [F.25.b] used to bring him meat, which he would eat. After he had seen the truth in the presence of the Blessed One, he did not eat meat but had what was brought to him given to monks. When the monks ate it, non-Buddhist ascetics criticized, insulted, and disparaged them: “Sirs, although we have procured meat for the general Siṃha and brought it, he did not eat it but gave it to the śramaṇas, the sons of the Śākyans. The śramaṇas, the sons of the Śākyans, ate the meat intentionally procured.”
10.24毘舍離有一位名叫獅子的將軍。他的鄰居們經常帶肉給他，他就吃了。在世尊面前見到了諦之後，他就不再吃肉，而是把人帶來的肉分給比丘們。當比丘們吃的時候，外道沙門們批評、辱罵和貶低他們說：「諸位，雖然我們為將軍獅子準備肉並帶來了，但他沒有吃，反而把它給了釋迦人的沙門們。釋迦人的沙門們吃了特意為他們準備的肉。」
10.25When the monks reported this matter to the Blessed One, the Blessed One said, “I said that meat that is unallowable for three reasons should not be eaten. What are the three? I said that meat that was actually seen by oneself to have been procured for oneself is unallowable meat and should not be eaten; meat about which one has heard from someone reliable, ‘This has been procured for you,’ is unallowable meat and should not be eaten; and meat, about which a conjecture such as ‘This may have been procured for me by some means’ comes to one’s mind, is unallowable meat and should not be eaten.
10.25比丘們把這件事稟報給世尊時，世尊說：「我說過有三種原因的肉食是不應該吃的。這三種是什麼呢？我說過親眼看見自己特意為自己而獲得的肉食，是不應該吃的肉食；自己從可信任的人聽說『這肉是為你而獲得的』的肉食，是不應該吃的肉食；還有自己心裡產生『這肉可能是被某人為我而獲得的』這類猜測的肉食，是不應該吃的肉食。」
10.26“Monks, I said meat that is allowable for three reasons can be eaten. What are the three? I said that meat that was not actually seen by oneself to have been procured for oneself is allowable meat and can be eaten; meat, about which one hears from someone reliable, ‘This was not procured for you,’ is allowable meat and can be eaten; and meat, about which a conjecture such as ‘This was procured for me by some means’ does not come to one’s mind, is allowable meat and can be eaten.”
10.26「比丘們，我說了可以食用的肉有三種原因。是哪三種呢？我說，自己沒有親眼看到這肉是為自己而獲取的，這樣的肉是可以食用的肉，可以吃；聽到可信靠的人說『這肉不是為你而獲取的』，這樣的肉是可以食用的肉，可以吃；以及心中沒有產生『這肉可能是透過某種方式為我而獲取的』這樣的推測，這樣的肉是可以食用的肉，可以吃。」
III. Breakfast
第三、早餐
10.27The following took place in Śrāvastī.
10.27以下事件發生在舍衛城。
10.28When a famine broke out, the monks were lying on their sides because of hunger. Brahmins and householders said to them, “O noble ones, [F.26.a] the teachings must be practiced devotedly. Why are you lying on your sides, not being intent on good morals?”
10.28當飢荒爆發時，比丘們因飢餓而側身躺臥。婆羅門及居士對他們說：「尊敬的聖者們，教法必須要用心修習。你們為什麼側身躺臥，不專注於善的戒律呢？」
10.29“Since a famine has broken out and we do not obtain enough almsfood, we are hungry and weak. That is why we are lying on our sides,” they replied.
10.29「因為飢荒已經爆發，我們無法獲得足夠的飲食，所以我們又餓又虛弱。這就是為什麼我們躺著的原因。」比丘們回答說。
10.30The brahmins and householders asked, “Why do you not have breakfast?”
10.30婆羅門及居士問：「你們為什麼不吃早飯？」
“The Blessed One has not authorized it.”
「世尊尚未准許此事。」
10.31“Since your Teacher has great compassion, it is likely that he will authorize it on this occasion.”
10.31「既然你們的師具有大悲心，他很可能會在這個時候允許這樣做。」
10.32The monks reported this matter to the Blessed One. The Blessed One said, “Monks, on account of that, I authorize monks to have breakfast at a time of famine, which is such a calamity and difficulty.”
10.32比丘們把這件事報告給世尊。世尊說：「比丘們，因為這個緣故，我允許比丘們在飢荒時期進食早餐，那是一種災難和困苦的時刻。」
IV. Leftovers
四、剩餘食物
A. Alms-Food Obtained Previously
甲、先前獲得的齋食
10.33The following took place in Śrāvastī.
10.33以下事件發生在舍衛城。
10.34When a famine broke out, pious brahmins and householders said to the monks, “O noble ones, please have a meal here.”
10.34飢荒爆發時，虔誠的婆羅門及居士對比丘說：「尊敬的諸位，請在這裡享用飯食吧。」
10.35Having had a meal, they went to the monastery, carrying almsfood that they had obtained previously. They wished to eat it because of the disaster of a famine. However, they did not because of some doubts. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, on account of that, I authorize you to eat what you have obtained previously, with the thought that it was received previously, if you so wish, at the time of a famine, which is such a calamity and difficulty. You should not have any regrets about this.”
10.35比丘們吃完飯後，帶著之前獲得的飲食回到僧院。他們想因為飢荒這樣的災難而吃掉這些食物。但是他們因為某些疑慮而沒有吃。當比丘們向世尊報告了這件事，世尊說：「比丘們，為了這個緣故，我允許你們吃掉之前獲得的食物。如果你們願意，在飢荒這樣的災難和困難時期，你們可以懷著『這是之前接受的』這樣的尋而吃它。對此事你們不應該有任何後悔。」
B. Leftovers Taken by Monks to the Monastery
B. 比丘帶回僧院的剩餘飲食
10.36The following took place in Śrāvastī.
10.36以下事情發生在舍衛城。
10.37When a famine broke out, pious brahmins and householders invited monks to a meal in their house. They ate but left some khādyaka. The brahmins and householders said, “O noble ones, as we prepared it for you, please take it with you.” [F.26.b]
10.37飢荒發生時，虔誠的婆羅門及居士在自己的家中邀請比丘來進飯食。他們吃了飯，但留下了一些嚼食。那些婆羅門及居士說：「尊者們，既然我們是為你們準備的，請把它帶走吧。」
10.38They departed, carrying it. After they departed, they wished to eat the food, but they did not eat it because of some doubts. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, on account of that, I authorize you to eat with the thought that it was given in a famine, which is such a calamity and difficulty. You should not have any regrets about this.”
10.38他們帶著食物離開了。離開後，他們想要享用這些食物，但因為有些疑慮而沒有吃。當比丘們將此事稟報世尊時，世尊說：「比丘們，為了這個原因，我允許你們懷著這樣的尋而進食——那是在飢荒時施予的，飢荒是這樣的災難和困境。你們對此不應該有任何後悔。」
C. Leftovers Brought by Laymen
C. 由俗人帶回的剩食
10.39The following took place in Śrāvastī.
10.39這件事發生在舍衛城。
10.40When a famine broke out, pious brahmins and householders invited monks to a meal. After they had eaten, some food including khādyaka was left. When the monks departed, the brahmins and householders said, “We presented this only to you, noble ones. Since you came for it, we offer it only to you.” Thus, they took it away. Although the monks wished to eat it, they did not because of some doubts. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, on account of that, I authorize you, in the case of a famine, which is such a calamity and difficulty, to eat with the thought that it was presented earlier.”
10.40飢荒發生時，虔誠的婆羅門及居士邀請比丘進食。進食後，包括嚼食在內的一些食物被剩下。當比丘離開時，婆羅門及居士說：「我們只呈獻給你們，高貴的聖者。既然你們來取用，我們只呈獻給你們。」於是他們把食物帶走。儘管比丘希望進食，但因為有疑慮而沒有進食。當比丘將此事報告給世尊時，世尊說：「比丘們，因為這個原因，在飢荒時期——這樣的災難和困難之下，我准許你們以先前被呈獻的思想進食。」
V. Fruits Growing in the Forest
五、森林中生長的果實
10.41The following took place in Śrāvastī.
10.41以下的事情發生在舍衛城。
10.42Pious brahmins and householders obtained fruits that had grown in the western forest. They thought, “Since these are difficult to obtain, we will offer them to the noble ones.” They gave them to monks who had already eaten and finished their meal. The monks did not eat them because they had some doubts, thinking that they had finished their meal. The pious brahmins and householders said, “Noble ones, although when the Blessed One does not appear in the world, we have non-Buddhist ascetics as our fields of merit, now the Blessed One has appeared in the world, and you too are now our fields of merit. If [F.27.a] you do not take the fruits, should we go from this world to another, leaving aside provisions for traveling on the good path? So please, have compassion and take them.”
10.42虔誠的婆羅門及居士獲得了在西邊森林裡生長的果實。他們想：「因為這些果實難得，我們要把它們供養給諸位尊者。」他們把果實給了已經吃飽、用餐完畢的比丘。比丘們沒有吃，因為他們心有疑慮，認為自己已經吃飽了。虔誠的婆羅門及居士說：「尊者們，世尊還沒有出現在世間的時候，我們有外道沙門作為我們的福田，現在世尊已經出現在世間了，你們也成為我們的福田。如果你們不接受這些果實，當我們離開這個世間前往他處時，難道應該捨棄在善道上旅途中的資糧嗎？所以請發揮慈悲心，收下它們吧。」
10.43When the monks reported this matter to the Blessed One, the Blessed One said, “On account of that, I authorize you to eat them with the thought that they are difficult to obtain. You should not have any regrets about this. Here, fruits that grow in forests are as follows: grapes, pomegranates, kharjūra, chestnuts, almonds, urumāṇa, kurumāyikā, nikoca, babhū, and sin tsi ka.”
10.43比丘們向世尊稟告此事。世尊說：「因此，我允許你們食用這些水果，應當思念它們難得獲得。你們對此不應有任何悔恨之心。這裡，林中生長的水果如下：葡萄、石榴、棗、栗子、杏仁、烏魯摩那、庫魯摩耶迦、尼科察、跋布、辛次迦。」
VI. Lotus
六、波頭摩地獄
10.44The following took place in Śrāvastī.
10.44這件事發生在舍衛城。
10.45Pious brahmins and householders offered lotuses to monks when they had finished having their meal. Although the monks wished to eat them, they did not because they had some doubts, thinking that they had finished their meal. When the monks reported the matter to the Blessed One, the Blessed One said, “You can eat them with the thought that they are difficult to obtain. You should not have any regrets about this. Here, the types of lotus are as follows: roots of utpala, roots of padma, seeds of kumuda, and seeds of padma.”
10.45虔誠的婆羅門及居士在比丘們用完飯食後，供養蓮花給他們。雖然比丘們想要吃蓮花，但他們沒有吃，因為他們有些疑慮，認為自己已經用過飯食了。比丘們將此事報告給世尊，世尊說：「你們可以吃蓮花，應當以這些東西難得的想法來進食。對此你們不應該有任何悔恨。這裡，蓮花的種類如下：優曇缽羅花的根、蓮花的根、拘牟陀花的種子，以及蓮花的種子。」
VII. Lotus Roots
七、蓮花根莖
10.46The following took place in Śrāvastī.
10.46這件事發生在舍衛城。
10.47The venerable Śāriputra’s bodily elements became unbalanced, and thus his blood and phlegm were disturbed. The venerable Mahāmaudgalyāyana, who was attending him, thought, “Although I have attended the venerable Śāriputra at my own discretion many times, I have never asked a doctor for advice. Now I will ask for advice.” He requested a doctor, “Sir, since the venerable Śāriputra’s blood and phlegm are disturbed, prescribe medicine for him.”
10.47尊者舍利弗的身體各界失去了平衡，因此他的血液和痰液受到了擾亂。正在照顧他的尊者大目犍連想道：「雖然我多次按自己的判斷照顧尊者舍利弗，但我從未請教過醫生。現在我應該去請教醫生。」他向醫生請求說：「先生，既然尊者舍利弗的血液和痰液受到了擾亂，請為他開藥方吧。」
10.48“O noble one,” answered the doctor, “offer him bisakṣīla, and he will recover his health.”
10.48醫生回答說：「尊者啊，請給他服用蓮根汁，他就會恢復健康。」
10.49The venerable Mahāmaudgalyāyana thought, “If I attend the venerable Śāriputra with the juice of ordinary padma roots, [F.27.b] that would not be right of me.” He entered a state of meditation through which, settling his mind, he disappeared from Śrāvastī, went to the bank of a lotus pond called Mandākinī, and approached the residence of the nāga king Supratiṣṭhita. The nāga king Supratiṣṭhita saw him and asked, “O noble one, for what business have you come?”
10.49尊者大目犍連想道：「如果我用普通蓮花根的汁液來侍奉尊者舍利弗，那樣做就不恰當了。」他進入禪定境界，安住心念，從舍衛城消失，前往一個名叫曼陀迦尼的蓮花池的岸邊，靠近龍王善住的住所。龍王善住看到他，問道：「尊者啊，你來這裡有什麼事呢？」
10.50He replied, “The venerable Śāriputra’s blood and phlegm are disturbed, and a doctor prescribed the juice of padma roots for him.”
10.50他回答說：「尊者舍利弗的血液和痰液失調了，醫生給他開了蓮花根汁的藥方。」
“O noble one, then please wait for a moment,” said the nāga king Supratiṣṭhita.
"尊者，那請您稍等片刻，"龍王善住說道。
10.51He then dove into Mandākinī Lotus Pond, pulled out some padma roots that were as large as a human, squeezed out the juice of the padma roots onto a padma leaf, and filled the venerable Mahāmaudgalyāyana’s bowl. The venerable Mahāmaudgalyāyana examined the crushed padma roots. The nāga king Supratiṣṭhita asked him, “O noble one, what are you looking at? Do you wish me to give you the padma roots?”
10.51他隨後潛入曼陀迦尼蓮池，拔出一些蓮根，大小如同人體，擠出蓮根的汁液倒在蓮葉上，裝滿了尊者大目犍連的缽。尊者大目犍連察看被擠過的蓮根。龍王善住問他說：「尊者，你在看什麼？你是想要我把蓮根給你嗎？」
10.52He remained silent. The nāga king said, “O noble one, please depart, and I will send them.”
10.52他保持沉默。龍王說：「尊者，請你先離開，我會把它送去。」
10.53Thereupon the venerable Mahāmaudgalyāyana, carrying the bowl filled with the juice of the padma roots, disappeared from the bank of Mandākinī Lotus Pond and went to the Jetavana, Anāthapiṇḍada’s Park near Śrāvastī. The venerable Śāriputra then drank the juice of the padma roots as the doctor had prescribed, and his health returned.
10.53於是尊者大目犍連拿著盛滿蓮花根汁液的缽，從曼陀迦尼蓮池的岸邊消失，來到了舍衛城給孤獨長者的祇樹給孤獨園。尊者舍利弗按照醫生的處方飲用了蓮花根的汁液，他的身體恢復了健康。
10.54The nāga king Supratiṣṭhita ordered the elephant Wearing a Black Costume, “Carry these padma roots, go to the Jetavana near Śrāvastī, and leave them in the yard of the monastery.” The elephant went as fast as the wind to the monastery in the Jetavana near Śrāvastī, put the padma roots in the yard, and returned. On the way home, it mated with a she-elephant in the forest. [F.28.a] Later, the she-elephant bore an elephant calf. As soon as it was born, it gave a lion’s roar. Frightened, the she-elephant defecated, urinated, and ran away, abandoning the elephant calf. Then a certain carpenter living in Rājagṛha went to the forest to cut some trees and saw the elephant calf. He took it home and fed it. As it was protected (pālita) with wealth ( dhana ), the elephant calf was named Dhanapālaka.
10.54龍王善住命令穿著黑衣的象說："你把這些蓮花根帶到舍衛城附近祇樹給孤獨園的僧院，把它們放在院子裡。"象迅如風一般前往祇樹給孤獨園附近的僧院，把蓮花根放在院子裡，然後返回。回程時，它在森林裡和一隻母象交配。後來，母象生下了一隻小象。小象一出生就發出獅子的吼聲。母象被驚嚇到排尿排便，然後逃跑了，拋棄了小象。之後，住在王舍城的某個木匠進森林砍樹，看到了這隻小象。他把它帶回家並餵養它。因為這隻小象受到人們用財富的保護，所以被命名為財護象。
10.55Other people relate that it was called Dhanapālaka because King Prasenajit sent it to King Bimbisāra as a gift, and it had been protected with wealth by people living in Śrāvastī.
10.55有些人說，牠被稱為財護象是因為波斯匿王把牠當禮物送給頻婆娑羅王，而且牠在舍衛城的人民以財富來保護牠。
10.56The venerable Mahāmaudgalyāyana ate one padma root, the venerable Śāriputra another, and the rest were distributed to the community, but some were left over. Then, after having thrown them away, the monks wished to eat them, but they did not, considering that they had thrown them away. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, divine padma roots are difficult for humans to obtain. Therefore, I authorize you to eat them with the thought that they are padma roots that are difficult to obtain. You should not have any regrets about this.”
10.56尊者大目犍連吃了一根蓮花根，尊者舍利弗吃了另一根，其餘的分配給了僧眾，但還有一些剩下。之後，比丘們把它們丟棄了，後來又想吃它們，但因為考慮到已經丟棄了，所以沒有吃。當比丘們把這件事報告給世尊時，世尊說：「比丘們，神聖的蓮花根對人類來說很難得到。因此，我授權你們吃它們，要認識到這些蓮花根是難得的。你們不應該對此有任何遺憾。」
VIII. Miṇḍhaka1097
VIII. 眾樂
A. The Conversion of Miṇḍhaka
甲、眾樂的皈依
10.57The following took place in Śrāvastī.
10.57以下事情發生在舍衛城。
10.58At that time, there lived six people who were famous in the city of Bhadraṃkara for their great merit: namely, a householder named Miṇḍhaka and his wife, son, daughter-in-law, male slave, and female slave.
10.58那時候，在佛陀庫城裡住著六個因為大功德而聞名的人：即家主眾樂及其妻子、兒子、媳婦、男奴僕和女奴僕。
10.59How was the householder Miṇḍhaka famous for his great merit? If he looked at empty storehouses, they became full as soon as he looked at them. Thus the householder Miṇḍhaka was famous for his great merit.
10.59家主眾樂因何而聞名於佛陀庫城，因其具有大功德？如果他注視空的倉庫，只要他一看，倉庫就立刻變得充滿。因此家主眾樂以其大功德而聞名。
10.60And Miṇḍhaka’s wife? If she cooked for one person, the food became servings for a hundred or a thousand people. Such was Miṇḍhaka’s wife.
10.60眾樂的妻子又如何呢？她如果為一個人煮飯，食物就會變成一百人或一千人的飯菜。眾樂的妻子就是這樣的人。
10.61And Miṇḍhaka’s son? To his waist was tied a purse containing five hundred coins. [F.28.b] When he had spent a hundred or a thousand, it became full just as it had been and never became empty. Such was Miṇḍhaka’s son.
10.61眾樂的兒子呢？在他的腰間繫著一個錢袋，裡面裝有五百枚金幣。當他花費了一百枚或一千枚時，錢袋就立即恢復滿滿的狀態，就像之前一樣，永遠不會變空。眾樂的兒子就是這樣的人。
10.62And Miṇḍhaka’s daughter-in-law? If she prepared incense for one person, a hundred or a thousand people were satisfied. Such was Miṇḍhaka’s daughter-in-law.
10.62眾樂的兒媳婦呢？如果她為一個人準備香料，一百個或一千個人都會感到滿足。眾樂的兒媳婦就是這樣的。
10.63And Miṇḍhaka’s male slave? When he plowed a furrow in a field, seven furrows were plowed in the field. Such was Miṇḍhaka’s male slave.
10.63眾樂的男奴僕呢？當他在田地裡耕一條溝時，田地裡就耕出了七條溝。眾樂的男奴僕就是這樣的。
10.64And Miṇḍhaka’s female slave famous for her great merit? When she hulled some grain in a mortar, it became sevenfold. Thus Miṇḍhaka’s female slave was famous for her great merit.
10.64眾樂的女奴僕因為具有巨大的功德而聞名，當她在臼中舂穀時，穀物就增長為七倍。眾樂的女奴僕就是因此而以具有巨大的功德聞名的。
10.65At a certain point the Blessed One, knowing it was the time to convert the householder Miṇḍhaka, said to the venerable Ānanda, “Ānanda, go and announce to the monks, ‘Monks, the Tathāgata will travel through the country to the city of Bhadraṃkara. Those among you who will travel in the country to the city of Bhadraṃkara with the Tathāgata should take their robes.’ ”
10.65此時，世尊知道已經到了度化家主眾樂的時機，便對尊者阿難說：「阿難，你去告訴比丘們說：『比丘們，如來將要遊歷各地前往佛陀庫城。你們當中如果想要跟隨如來遊歷各地前往佛陀庫城的，應該收好衣服。』」
10.66“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One, and he said to the monks, “O venerable ones, the Blessed One will travel through the country to the city of Bhadraṃkara. Those among you who will travel in the country to the city of Bhadraṃkara with the Tathāgata should take their robes.”
10.66「好的，世尊。」尊者阿難對世尊恭敬地回覆，然後對比丘們說：「諸位尊者，世尊將前往佛陀庫城遊化。你們中凡是要跟隨如來一起前往佛陀庫城遊化的人，應當準備好衣服。」
“Certainly, O venerable one,” replied the monks to the venerable Ānanda.
「好的，尊者，」比丘們對尊者阿難回答道。
10.67Thereupon the Blessed One traveled through the country to the city of Bhadraṃkara, himself self-controlled and his assembly self-controlled, himself pacified and his assembly pacified, himself an arhat and his assembly arhats.
10.67於是世尊自己調伏自己，其眾也調伏了眾，自己寂靜，其眾也寂靜，自己是阿羅漢，其眾也是阿羅漢，遊歷各地來到佛陀庫城。
10.68When the Blessed One had shown a great miracle in Śrāvastī, the non-Buddhist ascetics had gone to the borderlands, and some of them had gone to the city of Bhadraṃkara and [F.29.a] settled there. When they heard that the śramaṇa Gautama was coming, they panicked and thought, “We were once expelled from the midland region by the śramaṇa Gautama. Since, if he comes here, we will certainly be expelled from here too, we must devise a plan regarding this.” They went to the houses that had provided them meals and said, “May the Dharma be attained! May the Dharma be attained!”
10.68世尊在舍衛城示現了大神通之後，那些外道沙門就逃往了邊遠地區。其中一些人來到了佛陀庫城，在那裡住了下來。當他們聽說沙門喬達摩要來時，都驚慌失措，心裡想：「我們曾經被沙門喬達摩從中原地區趕了出去。如果他現在來到這裡，我們肯定也會被趕出這裡。我們必須想辦法應對這個情況。」他們就去找那些曾經供養他們飯食的人家，說：「願法得以證得！願法得以證得！」
10.69“O noble ones, what’s wrong?”
10.69「尊貴的人們，發生了什麼事？」
“Farewell, we are going.”
「再見，我們要離開了。」
10.70“Why?”
10.70為什麼？
“Since we have seen your prosperity, we will leave before we see your decline.”
「既然我們已經看到了你們的繁榮，我們就在看到你們衰落之前離開。」
10.71“O noble ones, what decline will there be for us?”
10.71「尊貴的人啊，我們會有什麼樣的衰落呢？」
“Sirs, the śramaṇa Gautama will come, causing hail like razors and making many people sonless or husbandless.”
「諸位，那位沙門喬達摩將會來臨，帶來像刀片一樣的冰雹，使許多人失去兒子或失去丈夫。」
10.72“O noble ones, if that is the case, are you abandoning us at the very moment when you should stay? Please stay. Please do not leave.”
10.72「尊貴的諸位，既然如此，你們是在我們最需要你們的時候就要離開我們嗎？請留下來。請不要離開。」
“Why should we stay? You are incapable of listening to us,” they said.
「我們為何要留下？你們根本無法聽聞我們所說，」他們說道。
10.73“O noble ones, please tell us. We will listen to you.”
10.73「尊敬的諸位，請告訴我們。我們會聽你們的話。」
“Sirs,” they said, “flush out all the people near the city of Bhadraṃkara from their houses and lead them into the city of Bhadraṃkara. Cut the green grass. Destroy their residences. Cut down trees that bear flowers and fruits. Pour poison in the water.”
「諸位大人，」他們說，「請把住在佛陀庫城附近的所有人從他們的房舍中趕出來，帶他們進入佛陀庫城。割掉青草。摧毀他們的住所。砍倒開花結果的樹木。在水裡倒入毒藥。」
10.74“O noble ones,” they replied, “please stay and we will do all of that.”
10.74「尊貴的各位，」他們回答說，「請留下來，我們會做所有這些事。」
They then did flush out all the people near the city of Bhadraṃkara from their houses and led them into the city of Bhadraṃkara, cut the green grass, destroyed residences, cut down the flower and fruit trees, and poured poison in the water.
他們隨後將佛陀庫城附近所有民眾都從他們的房舍趕出來，帶領他們進入佛陀庫城，砍掉青草，摧毀住宅，砍倒開花結果的樹木，並在水中倒入毒藥。
10.75Then Śakra, Lord of the Gods, thought, “It would not be right for me to ignore disrespectful acts done against the Blessed One. [F.29.b] The Blessed One has attained supreme wisdom because he completed the six perfections through hundreds of thousands of austerities for three incalculably long eons. Should that Blessed One, who is excellent throughout the whole world, travel in an empty country? I will now strive for the comfort of the Blessed One together with the community of disciples.”
10.75帝釋天主想道：「對於有人對世尊不尊重的行為，我不應該視而不見。世尊因為在三大阿僧祇劫中經歷了數百千次的苦行，圓滿了六波羅蜜，才成就了至高無上的智慧。這位在整個世界都卓越的世尊，怎麼能在空蕪的國家中遊歷呢？我現在將和弟子眾一起為世尊的安樂而努力。」
10.76He ordered the sons of the gods who send wind, “Go and dry up the poisoned waters.”
10.76他命令掌風的天神之子說：「去把有毒的水曬乾。」
10.77He ordered the sons of the gods who cause rain, “Fill the places they have dried up with water with the eight good qualities.”
10.77他命令降雨天神之子說：「用具足八種功德的水填滿他們所乾涸的地方。」
10.78He also ordered the gods attendant on the Four Great Kings, “Lead people to live near the city of Bhadraṃkara.”
10.78他又吩咐四大天王的侍從天神說：「引領人民在佛陀庫城附近居住。」
10.79Thereupon the sons of the gods who send wind dried up the poisoned waters. The sons of the gods who cause rain filled those places with water with the eight good qualities. The gods attendant on the Four Great Kings led people to live near the city of Bhadraṃkara, and the country became prosperous.
10.79於是，掌風的天神之子乾涸了那些含毒的水。掌雨的天神之子用具有八種好品質的水充滿了那些地方。侍奉四大天王的天神引領人民住在佛陀庫城附近，這個國家因此繁榮昌盛。
10.80The non-Buddhist ascetics gathered people who had lived in the city of Bhadraṃkara and sent spies to see how the country was. They went and saw that the country was very prosperous. They returned and said, “Sirs, we have never seen the country in such prosperity.”
10.80外道沙門聚集了住在佛陀庫城的人民，並派遣密探去察看這個國家的情況。他們去看了以後，發現這個國家非常繁榮昌盛。他們回來報告說：「大人們，我們從未見過這個國家如此繁榮。」
10.81“Sirs, do you see?” replied the non-Buddhist ascetics. “Will he who converts even the land not convert you too? We bid you our final farewell. This will be the last we see of you. We are leaving.”
10.81「諸位，你們看到了嗎？」外道沙門回答說。「他連土地都能夠改變，難道不會改變你們嗎？我們向你們告別了。這將是我們最後一次見面。我們要離開了。」
10.82“O noble ones, please stay,” they implored them. “What harm will the śramaṇa Gautama do to you? He is a mendicant, and you are mendicants who live on alms, too. [F.30.a] Why would he prevent you from begging for alms?”
10.82「尊敬的各位，請留下來吧，」他們懇求他們。「沙門喬達摩會對你們有什麼傷害呢？他是一位比丘，你們也是靠齋食維生的苦行者。為什麼他要阻止你們乞討齋食呢？」
10.83The non-Buddhist ascetics said, “We will stay if you promise us to make an agreement that none of you will go to see the śramaṇa Gautama, and that if anyone goes, a fine of sixty kārṣāpaṇas shall be imposed on him.”
10.83外道沙門說：「如果你們答應我們立下一個協議，要求你們當中沒有人去見喬達摩沙門，如果有人去見的話，就要對他罰款六十迦梨沙槃那，那麼我們就會留下來。」
They agreed and made that promise.
他們同意了，並做出了那個承諾。
10.84Thereupon the Blessed One, traveling through the country, arrived in due course at the city of Bhadraṃkara, and stayed in a certain place south of Bhadraṃkara. At that time, a daughter of a brahmin in Kapilavastu was living in Bhadraṃkara after her marriage. Standing on a wall, she saw the Blessed One in the dark and thought, “This is that Blessed One, the joy of the lineage of the Śākyans, who abandoned the throne belonging to the lineage of the Śākyans and went forth. If I had a ladder here, I would descend, holding a lamp.”
10.84那時，世尊遊化各地，順序來到佛陀庫城，住在佛陀庫城南方的某個地方。當時，有一位迦毘羅衛的婆羅門之女，因為婚嫁而住在佛陀庫城。她站在牆上，在黑暗中看到世尊，心想：「這就是那位世尊，釋迦族的歡樂，曾經放棄了釋迦族的王位而出家的尊者。如果我這裡有梯子，我就會拿著燈下來。」
10.85Then the Blessed One, knowing her mind with his own mind, created a ladder. Pleased in her mind, delighted, and gratified, she descended the ladder, holding a lamp, and went to the Blessed One. When she arrived, she put the lamp in front of the Blessed One, bowed low until her forehead touched the Blessed One’s feet, and sat down to hear the Dharma. The Blessed One knew her thinking, proclivity, disposition, and nature and preached the Dharma that was appropriate for her and that caused her to penetrate the four truths of the noble ones. . . . “I embrace my faith as one who seeks refuge.”
10.85世尊於是用自己的心知道了她的心，變現出一架梯子。她心中歡喜、喜悅，感到滿足，拿著燈下了梯子，來到世尊面前。到達之後，她把燈放在世尊面前，深深地頂禮，額頭觸及世尊的雙足，坐下來聽聞法教。世尊了知她的思想、傾向、脾氣和本性，為她講說了適合她的法教，使她證悟了四聖諦。……「我以尋求皈依者的身分而接納我的信心。」
10.86The Blessed One then said to the girl, “Girl, now you should go to the householder Miṇḍhaka. When you have arrived, greet him on my behalf and say, ‘Householder, it is for your sake that I have come here, but you keep your door shut. Is it appropriate to act in such a manner as you do to a guest?’ If [F.30.b] he says that the group of people has made an agreement, say, ‘To your son’s waist is tied a purse containing five hundred coins. When he has spent a hundred or a thousand, it becomes just as it was and never becomes empty. Why can you not pay the sixty kārṣāpaṇas and come?’ ”
10.86世尊隨後對那位女子說：「女子，現在你應該去家主眾樂那裡。到達後，代我向他問候，並說：『家主啊，我之所以來到這裡，是為了你的緣故，但你卻關著門。對待客人這樣做合適嗎？』如果他說那群人已經達成了協議，你就說：『你的兒子腰間繫著一個錢袋，裡面裝著五百枚錢幣。當他花掉一百或一千枚時，錢袋就恢復原樣，永遠不會空著。你為什麼不能支付六十迦梨沙槃那，然後來呢？』」
10.87“Certainly, O Honored One,” replied the girl, who then departed. The Blessed One exercised his magical power so that she went to the householder Miṇḍhaka without being noticed by anyone. When she arrived, she said, “O householder, the Blessed One greets you.”
10.87「好的，尊者，」女子回答道，隨即出發。世尊運用神通，使她能夠不被任何人察覺地前往家主眾樂的住處。到達後，她說道：「家主啊，世尊向您問候。」
“Girl, I bow to the Buddha, the Blessed One,” he replied.
「女孩，我向佛陀、世尊頂禮，」他回答道。
10.88“O householder, the Blessed One said, ‘For your sake I have come here, but you keep your door shut. Is it reasonable to act in such a manner as you do to a guest?’ ”
10.88"家主啊，世尊說道：'為了你的緣故我來到這裡，但你卻關著門。對待客人這樣做合理嗎？'"
10.89“Girl,” he replied, “people have made an agreement and made a promise that no one should go to see the śramaṇa Gautama, and that if anyone goes, a fine of sixty kārṣāpaṇas shall be imposed on him.”
10.89「女孩，」他回答說，「人們已經達成了協議並做出了承諾，沒有人應該去見沙門喬達摩，如果有人去了，就要對他處以六十迦梨沙槃那的罰金。」
10.90“O householder, the Blessed One said, ‘To your son’s waist is tied a purse containing five hundred coins. When he has spent a hundred or a thousand, it becomes just as it was and never becomes empty. Why can you not pay the sixty kārṣāpaṇas and come?’ ’’
10.90「家主啊，世尊說過：『你兒子的腰上繫著一個錢袋，裡面裝著五百枚錢幣。當他花掉一百枚或一千枚時，它就恢復如初，永遠不會空。你為什麼不能付出六十迦梨沙槃那，前來呢？』」
He thought, “Since no one knows this, he, the Blessed One, must be omniscient. I will go.”
他想：「既然沒有人知道這件事，那位世尊一定是全知的。我要去。」
10.91He put sixty kārṣāpaṇas at his door, descended the ladder as the brahmin girl had told him, and went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then sat before the Blessed One to hear the Dharma. The Blessed One knew the householder Miṇḍhaka’s thinking, proclivity, disposition, and nature and [F.31.a] preached the Dharma that caused him to penetrate the four truths of the noble ones. Having heard it, the householder Miṇḍhaka … actualized the fruit of stream-entry.
10.91他在門口放了六十迦梨沙槃那，按照婆羅門女的吩咐下了梯子，前往世尊那裡。到達後，他低眉順眼地頂禮世尊的雙足，然後在世尊面前坐下來聽聞佛法。世尊了知家主眾樂的思想、傾向、氣質和本性，為他宣說了使他透徹領悟四聖諦的佛法。家主眾樂聽聞後……証得了預流果。
10.92Having seen the truth, he asked, “O Blessed One, will these people living in Bhadraṃkara attain such good qualities?”
10.92見到了諦，他問道：「世尊啊，住在佛陀庫的這些人能夠證得這樣的善質嗎？」
“Householder,” the Blessed One answered, “it depends on you whether many people will do so.”
世尊回答說：「家主啊，這要看你是否願意，許多人就會這樣做。」
10.93Thereupon the householder Miṇḍhaka bowed low until his forehead touched the Blessed One’s feet, and then departed from the Blessed One’s presence. He went home, arranged a mountain of kārṣāpaṇas in the middle of the city, and spoke a verse:
10.93於是家主眾樂向世尊頂禮，額頭接觸世尊的雙足，然後從世尊面前離開。他回到家中，在城市的中央堆放了一座迦梨沙槃那的高山，並說了一首偈頌：
10.95People asked, “O householder, will it be good to see the śramaṇa Gautama?”
10.95人們問道：「家主啊，看到沙門喬達摩會是好事嗎？」
“It will be good,” he answered.
「會很好，」他回答道。
10.96“If so,” they said, “let us all break the agreement that we made. Is there any objection to this?”
10.96他們說：「既然這樣，讓我們大家都解除所立的誓約。這樣做有什麼反對嗎？」
10.97They broke the agreement and began to leave. They jostled one another, however, and were not able to go out. The yakṣa Vajrapāṇi, out of compassion for these people to be led, hurled his vajra and broke the wall, allowing hundreds of thousands of beings to go out, some prompted by curiosity and others spurred by their previous roots of merit. Many people gathered and sat down in an area of one yojana around the Blessed One.
10.97他們打破了協議，開始離開。然而他們互相推擠，無法走出去。夜叉金剛手出於慈悲心要引導這些人，便投擲他的金剛，打破了牆壁，讓數百萬的眾生得以走出，有些人是出於好奇心而被促使，有些人則是受到他們先前的福德根而被激發。許多人聚集在一起，在世尊周圍一由旬的範圍內坐了下來。
10.98Then the Blessed One overwhelmed the assembly with his splendor. He sat on the seat prepared for him in front of the community of monks and preached the Dharma, which generated roots of merit in the personal continuums of many beings. [F.31.b] Upon hearing it, some actualized the fruit of stream-entry … and some sought refuge and accepted the rules of training. [B58]
10.98此後，世尊以其光輝照耀整個大眾。他坐在為他準備的座位上，在僧團前面說法，在許多眾生的相續中產生了福德根。聽聞之後，有些人證得了預流果……也有人皈依三寶並受持學處。
B. Invitation after Mealtime
邀請於飯食後
10.99As the Blessed One preached the Dharma for a very long time, the mealtime passed. The householder Miṇḍhaka said, “O Blessed One, please have a meal.”
10.99世尊講說法義的時間很長，飯食的時間已經過了。家主眾樂說：「世尊啊，請用飯食吧。」
10.100“Householder, the mealtime has passed,” answered the Blessed One.
10.100「家主，飯食的時間已經過了，」世尊回答。
“O Blessed One, what is appropriate after the mealtime?” he asked.
「世尊，飯食之後應該進用什麼呢？」他問道。
10.101The Blessed One answered, “Ghee, guḍa, khaṇḍa, śarkarā, and drinks.”
10.101世尊回答說：「酥油、糖漿、砂糖、沙迦羅和飲料。」
Then the householder Miṇḍhaka called his cooks and said, “Sirs, quickly prepare the khādyaka to be eaten after the mealtime.”
然後家主眾樂召喚廚師們說：「各位，請迅速準備飯食後要食用的嚼食。」
10.102They prepared the khādyaka to be eaten after the mealtime. Then the householder Miṇḍhaka satisfied the community of monks headed by the Buddha with the khādyaka to be eaten after the mealtime and drinks to be drunk after the mealtime. Thereupon the Blessed One established the householder Miṇḍhaka, along with his attendants, in the truths, converted also the inhabitants of the hamlet, and departed.
10.102他們準備了飯後食用的嚼食。然後家主眾樂用飯後食用的嚼食和飯後飲用的飲料，供養以佛陀為首的僧團。於是世尊為家主眾樂及其眷屬安立於諦中，也使村落的居民得到度化，隨後離去。
C. The Acceptance of Money
C. 金錢的接受
10.103“O Blessed One,” said the householder Miṇḍhaka, “please accept kārṣāpaṇas for provisions for illness while traveling.”
10.103眾樂家主說道：「世尊啊，請接受迦梨沙槃那金幣，作為途中患病時的醫療費用。」
“They may be accepted,” replied the Blessed One.
「可以接受，」世尊回答說。
10.104When the Blessed One had said that kārṣāpaṇas may be accepted, the monks did not know who should accept them. The Blessed One said, “A person who makes things allowable should do so.”
10.104世尊說可以接受迦梨沙槃那之後，比丘們不知道誰應該接受。世尊說：「應該由使事情合法的人來接受。」
Since there was no one who makes things allowable, the Blessed One said, “A novice should do so.”
由於沒有人能夠使事物合法，世尊說：「沙彌應該這樣做。」
10.105The venerable Upālin asked the Buddha, the Blessed One, “O Honored One, although the Blessed One has prohibited acceptance of gold and silver in the tenth rule of training for novices, [F.32.a] the Blessed One has now said, ‘A novice should accept them.’ What does this mean?”
10.105尊者優波離請問佛陀世尊說：「尊者啊，雖然世尊在沙彌十條學處的第十條中禁止接受金銀，但世尊現在說『沙彌應該接受它們』。這是什麼意思呢？」
10.106“Upālin,” replied the Blessed One, “I meant ‘keeping’ when I prohibited it, not ‘accepting.’ Thus, novices may accept kārṣāpaṇas, but they should not keep the kārṣāpaṇas for their personal use.”
10.106世尊說：「優波離，我禁止的是『保管』，而不是『接受』。因此，沙彌可以接受迦梨沙槃那，但他們不應該為了個人使用而保管迦梨沙槃那。」
D. The Acceptance of Guḍa
甲、接受糖漿
10.107“O Blessed One, please accept guḍa,” offered the householder Miṇḍhaka.
10.107「世尊，請接受糖漿，」家主眾樂獻上道。
The Blessed One replied, “It may be accepted.”
世尊回答說：「可以受持。」
10.108The monks did not know who should accept it and how. The Blessed One explained, “If there is no layman or novice, a monk should carry it by himself after having taken formal possession of it as medicine to be consumed within seven days.”
10.108比丘們不知道誰應該接受它，以及如何接受。世尊解釋說：「如果沒有居士或沙彌，比丘應該在自己受持它為七天內可服用的藥物後，自己携帶它。」
10.109The monks did not know how to take formal possession of it. The Blessed One instructed them, “After having washed one’s hands, one should take it, place it on the left hand, cover it with the right hand, sit before another monk, and say, ‘O venerable one, pay attention, please. I, named So-and-so (the monk says his name), take formal possession of this medicine as medicine to be consumed within seven days for myself and my fellow monks.’ He should then say this a second and a third time.”
10.109比丘們不知道如何受持它。世尊指示他們說：「洗淨雙手後，應該拿起它，放在左手上，用右手蓋住，坐在另一位比丘面前，說：『尊者，請注意。我，名叫某某（比丘說出自己的名字），受持這個藥為七日內消耗的藥物，為了我和我的同修比丘。』他應該再說第二遍和第三遍。」
10.110The venerable Upālin asked the Buddha, the Blessed One, “O Honored One, the Blessed One has said that one may take formal possession of guḍa as medicine to be consumed within seven days. Who should eat it?”
10.110尊者優波離問佛陀世尊說：「尊者啊，世尊您說可以受持糖漿作為七天內可食用的藥物。那麼誰應該食用它呢？」
10.111“Upālin, five kinds of people should: those who are traveling, those who have fasted, the sick, the one responsible for monastic property, and the one in charge of construction.”
10.111「優波離，五種人應該吃：正在旅行的人、禁食的人、患病的人、負責僧團財產的人，以及負責建築工程的人。」
10.112Monks traveling through the country put guḍa in rice and barley groats. Although they wished to eat it as they were fatigued from traveling, they did not because of some doubts. When the monks reported this matter to the Blessed One, the Blessed One said, “Monks, since it would be insubstantial as a meal, you may eat some that has been put in rice after shaking the rice grains off [F.32.b] and some that has been put in barley groats after washing it in water.”
10.112比丘們在旅途中將糖漿放在米飯和大麥粥裡。雖然他們因為旅途勞累而想吃，但因為有些疑慮而沒有吃。當比丘們把這件事報告給世尊時，世尊說：「比丘們，因為這樣作為飯食會不夠實質，你們可以吃放在米飯裡的糖漿，但要先把米粒抖掉，也可以吃放在大麥粥裡的糖漿，但要先用水洗過。」
10.113They were not able to wash some that had melted, and it became mixed with the meal. The Blessed One said, “You should cut it with a piece of bamboo and wash it in water.”
10.113他們無法清洗已經溶化的糖漿，它已經混入了飯食中。世尊說：「你們應該用竹片切割它，然後在水中清洗。」
10.114Still, they were not able to separate it from food for a meal. The Blessed One said, “You should carefully remove the food for a meal. Rubbing it in water, you should make the guḍa into a drink, strain it with a strainer, and drink it. You should not have any regrets about this.”
10.114他們仍然無法將其從飯食中分離出來。世尊說：「你們應該仔細地去除飯食。用水搓揉它，你們應該把糖漿製成飲料，用過濾器過濾它，然後飲用它。你們不應該對此有任何遺憾。」
E. The Former Lives of the Miṇḍhaka Family1112
眾樂家族的前世
10.115The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did Miṇḍhaka and his wife, son, daughter-in-law, male slave, and female slave create that matured to cause these six to have great merit, see the truth in the presence of the Blessed One, and please the Blessed One and not displease him?”
10.115比丘們心中疑惑，向佛陀、世尊、那位斷除一切疑惑者詢問：「尊者啊，眾樂和他的妻子、兒子、媳婦、男奴隸及女奴隸造作了什麼業，使得這六個人成熟後具有大功德，在世尊面前見到諦，並令世尊歡喜而不不悅呢？」
10.116“Monks,” the Blessed one replied, “the actions were performed and accumulated by these people themselves, accruing a heap of karma, . . . .
10.116「比丘們，」世尊回答說，「這些人自己執行和積累了這些行為，積聚了業的堆積，……」
10.117“Monks, once in the city of Vārāṇasī a king named Brahmadatta was ruling over the country. At that time, astrologers predicted a twelve-year drought in Vārāṇasī, saying, ‘There will be a great famine of “living by means of a stick.” ’
10.117「比丘們，從前在波羅奈城，有一位名叫梵授王的國王統治著這個國家。當時，占星家預言波羅奈將會遭遇十二年的乾旱，他們說：『將會發生「靠棍子維生」的大飢荒。』」
10.118“There are three types of famine, namely, ‘basket,’ ‘white bones,’ and ‘living by means of a stick.’ Among these, ‘basket’ means that people fill a basket with seeds and put it aside for the sake of future beings and think, ‘After our death, these seeds will help those people.’ As this type of famine is related to a basket, it is called ‘basket.’ What is ‘white bones’? At that time people collect bones, boil them until they become white, [F.33.a] and then drink the liquid. As this type of famine is related to white bones, it is called ‘white bones.’ What is ‘living by means of a stick’? At that time people dig lumps of grains with a stick out of a hole in a granary, boil them in a pot filled with much water, and drink the water. As this type of famine is related to a stick, it is called ‘living by means of a stick.’
10.118「有三種飢荒，即『籃子』、『白骨』和『靠木棍謀生』。其中，『籃子』是指人們將種子裝在籃子裡放置一旁，是為了將來的眾生著想，心想『我們死後，這些種子將幫助那些人』。由於這種飢荒與籃子有關，所以稱為『籃子』。什麼是『白骨』呢？當時人們收集骨頭，煮至變白，然後飲用其液汁。由於這種飢荒與白骨有關，所以稱為『白骨』。什麼是『靠木棍謀生』呢？當時人們用木棍從糧倉的洞中挖出糧食塊，放在裝滿很多水的鍋裡煮，然後飲用其水。由於這種飢荒與木棍有關，所以稱為『靠木棍謀生』。」
10.119“Thereupon King Brahmadatta proclaimed with the ringing of bells in Vārāṇasī, ‘Listen, citizens living in my country! Astrologers have predicted that because of a twelve-year drought there will be a great famine of “basket,” “white bones,” and “living by means of a stick.” Whoever among you has food for twelve years should stay. Those who do not should go anywhere they like and come back when there is no famine but an abundant harvest.’
10.119「當時，梵授王在波羅奈城敲響鐘聲，向全國人民宣告：『聽著，我國的百姓們！星象家預言，因為十二年的乾旱，將會發生嚴重的飢荒，即「籃子飢荒」、「白骨飢荒」和「拐杖飢荒」。你們當中，凡是有足夠食物維持十二年的人應當留下。那些沒有足夠食物的人可以去任何地方。等到不再有飢荒，而是有豐收的時候，再回來吧。』」
10.120“At that time there was a householder in Vārāṇasī who was rich and had great wealth, many possessions, and a large family. He called the storehouse keeper and asked, ‘My good man, is there enough food for me and my attendants to survive for twelve years?’
10.120「當時波羅奈城有一位家主，非常富有，擁有巨大的財富、眾多的資產和龐大的家族。他召喚倉庫管理員並問道：『我的好人啊，是否有足夠的食物讓我和我的侍從存活十二年？』」
“ ‘Yes, there is, Master,’ the storehouse keeper answered.
"是的，主人，"倉庫管理員回答說。
10.121“And so he stayed. However, famines occurred continuously, and his storehouses became exhausted. All his attendants died, and only six people including himself survived. When the householder then swept his storehouses, he obtained one prastha of grains. His wife poured it into a pot and boiled it.
10.121「就這樣他留了下來。然而飢荒持續不斷地發生，他的倉庫逐漸耗盡。他所有的僕人都死了，只有包括他自己在內的六個人活了下來。這位家主後來掃除他的倉庫時，得到了一量器的穀物。他的妻子把它倒進鍋裡煮了。」
10.122“When the buddhas do not appear, there appear self-awakened ones as the only fields of merit in the world . . . . At that time a certain self-awakened one arrived at Vārāṇasī, having traveled in the country. He dressed in the morning, took his bowl and his robe, and entered Vārāṇasī for alms. The householder was then preparing his meal. Begging for alms, the self-awakened one [F.33.b] arrived in due course at his house. When the householder saw him, whose body was attractive and whose mind was pure, he thought, ‘Even if I eat this now, I will certainly die. I will give my portion of this to this mendicant.’ He said to his wife, ‘Good lady, I will offer my portion to this mendicant.’
10.122當佛陀不出現時，獨覺就成為世間唯一的功德田。那時有一位獨覺在各地遊行後，來到了波羅奈。他在早晨穿好衣服，拿起缽和袈裟，進入波羅奈乞食。家主正在準備飯食。獨覺沿門乞食，依次來到了他的家門。家主看到他身體莊嚴、心意清淨，心想：「即使我現在吃了這個，也必定會死。我應該把我的份額給這位比丘。」他對妻子說：「好的太太，我要把我的份額供養給這位比丘。」
10.123“ ‘Why should I eat, while my husband does not?’ she thought, and she said, ‘My dear, I will also offer my portion to him.’
10.123「我的丈夫不吃，我為什麼要吃呢？」她這樣想著，然後對丈夫說，「親愛的，我也要把我的飯食供養給他。」
10.124“His son, daughter-in-law, male slave, and female slave also considered likewise and gave up their portions. Thereupon they all met together and offered almsfood to the self-awakened one. Since such great people do not show things by words but with their bodies, he soared high into the air as if a haṃsa king had stretched its wings to fly, and began to display miracles, namely, blazing fire, radiating light, causing rain to fall, and causing lightning to strike in their presence. Since ordinary people tend to be swiftly attracted by magical powers, they bowed down to his feet like trees that had been cut at the roots and uttered their aspirations.
10.124他的兒子、媳婦、男奴僕和女奴僕也都這樣想，放棄了自己的飯食。於是他們聚在一起，一起供養飲食給這位辟支佛。因為這樣的大人物不是用言語而是用身體來展現事物，他就像鵝王展開雙翅飛翔一樣高飛到空中，並開始展現神通，即在他們面前燃起烈火、放射光芒、降下雨水，以及擊發閃電。因為普通人往往很容易被神通所吸引，他們就像被砍掉根部的樹木一樣向他的腳下頂禮，並發出了自己的願。
10.125“The householder made this aspiration: ‘By this root of merit from my serving a man who is truly worthy of offerings, when I look at empty warehouses and storehouses, may they become full as soon as I look at them! Having attained such qualities, may I please a teacher who is nobler even than this man and not displease him!’
10.125「家主做了這樣的願：『憑著我供養一位真正值得供養的人所積累的這個福德根，當我看向空蕩蕩的倉庫和儲藏室時，願它們在我看的瞬間就變得充滿！獲得了這樣的能力之後，願我能取悅一位比這個人更加高貴的師父，並且不令他不悅！』
10.126“The wife made this aspiration: ‘By this root of merit…, when I cook for one person, may the food be eaten by a hundred or a thousand people and never be exhausted until I stop preparing it…!’ [F.34.a]
10.126"妻子發願說：『以這個福德根，當我為一個人烹飪時，願食物能夠被一百人或一千人享用，直到我停止準備為止，食物永遠不會耗盡……！』"
10.127“The son made this aspiration: ‘By this root of merit…, may a purse containing five hundred coins tied to my waist, when I spend a hundred or a thousand of them, become full just as it was and never become empty…!’
10.127"兒子發願說：'由於這個福德根，願我腰上繫著的五百枚錢幣的錢袋，當我花費一百或一千枚時，能夠立刻恢復到原來的滿盈狀態，永遠不會空盡……!'"
10.128“The daughter-in-law made this aspiration: ‘By this root of merit…, when I prepare incense for one person, may a hundred or a thousand people enjoy it and may it not be exhausted until I stop preparing it…!’
10.128「媳婦作此願：『以此福德根，當我為一人準備香時，願百人或千人得以享用，且直到我停止準備才消耗盡……』」
10.129“Their male slave made this aspiration: ‘By this root of merit…, when I plow one furrow in a field, may seven furrows be plowed…!’
10.129「他們的男僕人發了這樣的願：『以這個福德根……，當我在田地裡犁一條田溝時，願七條田溝都被犁好……！』」
10.130“Their female slave made this aspiration: ‘By this root of merit…, when I hull some grains in a vessel, may they fill seven vessels…!’
10.130「她們的女奴做了這樣的願：『以這個福德根…，當我在一個容器中去殼一些穀物時，願它們能填滿七個容器…』」
10.131“When they had all made such aspirations, that great man, the self-awakened one, having entertained compassion for them, departed through his magical power. At that time, King Brahmadatta had gone up to the terrace and was sitting there. The shadow of the one flying with his magical power fell on King Brahmadatta. [F.34.b] He looked up and saw the self-awakened one and wondered, ‘Whose root of poverty was removed by a large plow, which is this great man’s magical power?’
10.131當他們都發了這樣的願以後，那位大人物獨覺，對他們生起了慈悲心，就用神通離開了。那時梵授王上到講堂去，坐在那裡。用神通飛行者的影子落在梵授王身上。他抬頭看，見到了獨覺，心想：『誰的貧困根被大犁所除去，這就是這位大人物的神通呢？』
10.132“Thereafter, when that householder looked at his warehouses and storehouses with great hope, he saw them full. He said to his wife, ‘Since my wish has been fulfilled first, now we should see yours.’ Indeed, when the female slave hulled some grains in a mortar, they increased sevenfold. When the wife cooked food in a pot for one person, it became food to be eaten by all of them, along with a thousand neighboring beings.
10.132「之後，當那位家主滿懷希望地查看他的倉庫和儲藏室時，他看到它們都滿滿的。他對妻子說：『既然我的願望已經首先實現，現在我們應該看看你的。』確實，當那位女奴在臼裡舂穀物時，它們增加了七倍。當妻子在鍋裡為一個人煮食物時，它變成了足以供他們所有人以及一千個鄰近的生靈食用的食物。」
10.133“Thereupon the householder proclaimed with the ringing of bells in Vārāṇasī, ‘Sirs, whoever among you has a need should come!’
10.133"於是這位家主在波羅奈敲響鐘聲宣告說：'諸位，你們之中誰有所需，就請來吧！'"
10.134“There was then a loud, noisy cry in Vārāṇasī. Upon hearing that, the king asked, ‘Sirs, what is this loud, noisy cry?’
10.134「當時波羅奈發出了很大的喧鬧聲。梵授王聽到後問道：『諸位，這是什麼很大的喧鬧聲？』」
“ ‘Your Majesty,’ his ministers replied, ‘a householder named So-and-so has opened his warehouses and storehouses.’
「陛下，」大臣們回答說，「有一位名叫某某的家主已經打開了他的倉庫和儲藏室。」
10.135“ ‘Did the householder open his warehouses and storehouses only after everyone in the world has died?’ asked the king. ‘Sirs, summon that householder.’
10.135"那位家主是在世上所有人都死亡之後才打開倉庫和儲藏室嗎？"國王問道。"諸位，把那位家主傳來。"
10.136“They summoned him, and then the king asked him, ‘Householder, did you open your warehouses and storehouses only after everyone in the world has died?’
10.136「他們召喚了他，國王問他說：『家主啊，你是在世界上所有人都死了之後才開放你的倉庫和儲藏室嗎？』」
10.137“ ‘Your Majesty, whose warehouses and storehouses were opened? (It is not the case that I opened my warehouses and storehouses after concealing foods there for a long time, but seeds sowed today bore fruit just today.)’
10.137「大王，是誰打開了倉庫和糧倉呢？（我並不是在那裡隱藏食物很長時間後才打開倉庫和糧倉的，而是今天播種的種子今天就結出了果實。）」
“ ‘What does that mean?’ demanded the king.
「那是什麼意思？」國王追問道。
10.138“He then explained what had happened in detail. The king asked, ‘Householder, did you offer a meal to that great man?’
10.138「他隨後詳細說明了所發生的事情。國王問道：『家主啊，你有沒有給那位高人供養飯食？』」
“ ‘Your Majesty, I did.’
「陛下，我有的。」
10.139“He became more pious and spoke a verse:
10.139他變得更加虔誠，說出了一個偈頌：
10.140“What do you think, monks? The householder and his wife, son, daughter-in-law, male slave, and female slave were indeed this householder Miṇḍhaka and his wife, son, daughter-in-law, male slave, and female slave. Because of the maturation of that karma, namely, their performing services for a self-awakened one and making aspirations, these six became possessors of great merit, saw the truth in my presence, who is a teacher nobler than a hundred billion self-awakened ones. They pleased me and did not displease me.
10.140「你們認為怎樣呢，比丘們？那位家主和他的妻子、兒子、媳婦、男僕人和女僕人，正是這位家主眾樂和他的妻子、兒子、媳婦、男僕人和女僕人。因為那業的成熟，即他們對獨覺做出服侍和發願的行為，這六個人成為了具有大功德的人，在我面前證悟了諦，我是比百億辟支佛更高尚的師。他們令我歡喜，沒有令我不悅。」
10.141“Therefore, monks, the maturation of entirely negative actions is entirely negative; the maturation of entirely positive actions is entirely positive … you should seek . . . . Monks, that is how you must train.”
10.141「因此，比丘們，完全負面的業的成熟結果是完全負面的；完全正面的業的成熟結果是完全正面的……你們應該追求……比丘們，你們必須這樣修行。」