The Translation
[F.125.a] [F.125.b]
禮敬全知者。
1.1Homage to the Omniscient One.
1.1禮敬全知者。
Thus did I hear at one time. The Blessed One was residing in the Blooming Lotus Monastery in the great city of Śrāvastī together with a retinue that consisted of a saṅgha of 12,500 mendicants. At that time, among the assembled retinue of the Blessed One, there was a noble one called Upāli, whose senses were disciplined, who was well learned, and who had profound wisdom. He was devoted to the Dharma and Vinaya excellently taught by the Blessed One, and he held them in the highest esteem. Upāli rose from his seat, draped his upper robe over one shoulder, and, kneeling on his right knee with palms joined at his heart, he smiled and supplicated the Blessed One with these words:
我這樣聽說過。薄伽梵當時住在舍衛城的花園精舍，身邊有一個由12,500位乞士組成的僧伽作為侍從。在薄伽梵的聚集侍從中，有一位名叫優波離的聖者，他的諸根調伏得很好，學識廣博，具有深刻的智慧。他對薄伽梵所善巧教導的法和律藏特別虔誠，並且對它們尊重至極。優波離從座位上站起來，將上衣搭在一個肩膀上，右膝跪地，雙手合十放在心口，面帶微笑，用以下的話向薄伽梵祈請：
“Arisen like a lotus from the mud of saṃsāra,
「如同蓮花從輪迴的泥沼中綻放，
Protector, unshakable like a mountain, your sage’s body
保護者，如山岳般不可動搖，你聖者的身體
Ornamented by the adornments of the minor marks and beautiful with the blossoms of the major marks,
以小相的莊嚴而莊嚴，以大相的花朵而美麗，
One never tires of looking at you. To you, utterly supreme, I pay homage!
永遠不會厭倦看著你。向你至高無上的存在，我致以敬禮！
“Since there are only mendicants residing here, I supplicate you,
「既然這裡只有乞士住著，我懇請您，
O Sage, to please teach us who are gathered here these four points:
聖者啊，請為我們這些聚集在此的人開示這四點，使我們得到歡喜。
The nature of mendicants, their types,
乞士的本質、他們的種類、
The usage of the term, and their obligations.”
該術語的用法，以及他們的義務。
The blessed Well-Gone One was very pleased
善逝薄伽梵非常歡喜
And, looking at Upāli, responded as follows:
善逝看著優波離，做出以下回應：
“Listen well, Upāli, my son,
「你要用心聽啊，優波離，我的孩子，
For I will satisfy you
因為我將會使你滿足
And explain this for the benefit of mendicants.
並為乞士們的利益而闡釋這一點。
“Mendicants are the victory banner of the Dharma,
「乞士是法的勝利旗幟，
And mendicants are the adamantine life pillar.
乞士是法的金剛生命之柱。
Mendicants are those who have abandoned suffering,
乞士是那些已經放棄苦難的人。
And mendicants are the heirs of the victorious ones.
乞士是勝利者的繼承人。
Mendicants are those who have cut the life force of afflictions,
乞士是那些已經斷除煩惱生命力的人。
And mendicants are those who enter the garden of liberation.
乞士是那些進入解脫園林的人。
“The very nature of mendicants is restraint,
乞士的本質就是持戒約束，
And their completely pure obligations are the two hundred and fifty precepts, [F.126.a]
他們完全清淨的戒律承諾是二百五十戒。
Such as those on the four root downfalls, which comprise disciplined conduct.
比如那些關於四根本墮罪的內容，它們構成了戒律。
“As for the types of mendicants, what are they called?
「那麼乞士有哪些種類呢，它們叫什麼名字？
There are those who hold only the outer attributes, and there are genuine mendicants.
有些人只持守外在的形象，而真正的乞士則不同。
“As for the usage of the term, because their afflictions are completely exhausted,
「關於這個詞彙的用法，是因為他們的煩惱已經完全消除，
Because they arouse wholesomeness, beg for food,
因為他們引發善法，乞食維生，
Abide in peace, have entered the path,
安住於寧靜，已進入聖道，
Lead a proper life, have abandoned attachment,
過著正當的生活，已經放棄了執著。
And are attractive, for these reasons they are called ‘mendicants.’
他們具有吸引力，因為這些原因他們被稱為「乞士」。
“ Mendicant means adorned:
「乞士是指被裝飾的：
They are well adorned by the adornment of abandoning adornment.
他們因為放棄莊嚴而獲得真正的莊嚴所以得到很好的裝飾。
Having abandoned attachment, they practice with great attachment.
他們已經捨棄了執著，卻以極大的精進心來修行。
They enjoy the unsurpassed balm, ablution, food,
他們享受無上的香膏、清淨水、食物，
Ornament, garment, and color,
裝飾、衣著和色彩，
And when it comes to horses, elephants, palanquins, and the like,
在馬匹、大象、轎子等方面，
They ride the unsurpassed mount.
他們騎乘無上的坐騎。
Those who have acquired these are mendicants,
獲得這些的人是乞士，
And those who have not acquired these are not mendicants.”
而那些沒有獲得這些的人就不是乞士。」
Upāli then supplicated
優波離隨後恭敬祈請
The Blessed One with the following words:
薄伽梵用以下的話語回應了優波離的請求：
“How is that? The Well-Gone One has given a derivation
"怎樣說呢？善逝曾經給出過解釋
That is difficult to understand.
那很難理解。
Well-Gone One, please shed light
善逝，請為我們開示。
On those words’ obscurity
在那些言詞的晦澀之處
With the lamp of your words!”
用你的言語之燈照亮！
The Blessed One responded:
薄伽梵回答說：
“Having completely abandoned worldly ornaments
「完全放棄世俗的裝飾品之後
Such as gold, adorn yourself
諸如黃金等，以此自我莊嚴
With the supreme ornament of compassion!
以慈悲的最高莊嚴來裝飾自己！
Wear not worldly garments, but the garment of training—
不要穿著世俗的衣服，而是要穿著學處的衣服——
That is the excellent, supreme garment.
那就是最優秀、最高尚的衣裳。
“Anoint yourself not with camphor or the like,
「不要用樟腦之類的東西來塗抹自己，」
But with the supreme balm of disciplined conduct.
而是用戒律的至高妙藥來塗抹自己。
The most beautiful color is not white or red or the like,
最美麗的顏色不是白色或紅色之類的，
But the color of faith.
而是信心的色彩。
The swiftest mount is not a worldly mount,
最快的坐騎不是世間的坐騎，
But the unsurpassed mount of diligence.
而是精進這無上的坐騎。
“The Dharma practice of meditative stability is the supreme nourishment
「法的禪定修行是最高的滋養」
Whose taste is more refined than rice pudding.
其滋味比米布丁還要精妙。
In the celestial palace of the saṅgha gathering,
在僧伽聚集的天宮殿堂中，
Apply yourself fully on the seat of calm abiding!
在止的座位上全力投入修行吧！
“Those endowed with these do not fall back.
「具備這些品質的人不會退失。」
They are genuine mendicants.
他們是真正的乞士。
“Those who have the three main robes and the five accompanying implements
「具足三衣和五種資具的人」
Along with the sage’s bowl and staff,
連同聖賢的缽和杖，
Who are completely restrained in body, speech, and mind,
在身體、言語和心意上都完全克制的人，
And who show ascetic discipline in their conduct—
在行為中展現頭陀行的人——
They are also genuine mendicants.
他們也是真正的乞士。
“Both types of genuine mendicants will approach the city of liberation [F.126.b]
「這兩種真正的乞士都將走向解脫的城市
And experience the supreme bliss of liberation.
並且體驗解脫的最高喜樂。
“As for the other type—those who are disingenuous—
「至於另一類──那些不誠實的乞士──」
With their alms bowls and other implements ablaze,
他們的缽盂及其他法器都在熊熊燃燒，
They will be boiled like molten iron
他們將像熔融的鐵一樣被煮沸
In the hells for four thousand eons.
在地獄中遭受四千個劫的折磨。
“The disciplined conduct of some brings happiness;
「有些人的戒律帶來快樂；」
The disciplined conduct of others is the cause of suffering.
有些人的戒律是痛苦的根源。
Possessing disciplined conduct is supreme happiness;
具有戒律是最高的快樂；
Disordered disciplined conduct is suffering.
無序的戒律是苦難。
“One who restrains oneself most excellently through disciplined conduct,
「能夠通過戒律最為卓越地約束自己，
Such a person gains a beautiful outer appearance.
這樣的人獲得了莊嚴的外相。
The merit amassed by a person
一個人所累積的功德
Who, even for a single day, closely abides by the Vinaya
誰即使只有一天，也能緊密遵守律藏
And places their trust in the training of disciplined conduct
並且對戒律的學處寄予信心
Is without measure.
是無法衡量的。
Accumulate it and bring forth the result of buddhahood!
積累它，帶來佛果的成果吧！
“Deceiving yourself,
「欺騙自己，
Claiming, ‘I am a mendicant,’
聲稱「我是乞士」，
Based merely on the outer appearance
僅僅根據外在的形象
Of bearing the Well-Gone One’s victory banner,
承載著善逝的勝利旗幟，
Yet not abiding by the training,
然而不遵守學處，
Is like tying a sword to the trunk of a mad elephant,
就像把劍綁在發狂的大象的軀幹上一樣。
Or like a pregnant woman drinking overly sour liquids.
或者像一個懷孕的婦女過量飲用酸性的液體。
“The seeds from misdeeds that such a person amasses
「這樣的人積累的不善業的種子
In a single day are without measure,
在單單一天之內就無法計量，
And they only commit
他們只會造作各種傷害自己的行為。
All sorts of harms against themselves.
各式各樣的自我傷害。
“Rather than not abiding by the training
「寧可不遵守學處，
While bearing the Well-Gone One’s victory banner,
高舉著善逝的勝利旗幟時，
It would be better if that person were to cast off this outer appearance and remain a householder
那個人還不如放棄這種外表，留在家裡作為居家者會更好。
The moment they no longer abide by the training.
他們一旦不再遵守學處的那一刻。
“A holder of the outer attributes who does not abide by the training—
「一位具有外在形象但不遵守學處的人——
This worldly person
這個世俗的人
Will fail to appeal to anyone’s heart,
無法獲得任何人的歡心，
And they will become the object of everyone’s disparagement.
他們會成為眾人貶低的對象。
“It is explained that, like branches that grow
這種世俗的人
將無法吸引任何人的心，
他們會成為每個人都貶低的對象。
For a long time from a strong trunk,
長期以來，從堅實的樹幹上生長。
If that person has only the outer attributes for a long time,
如果那個人長期只具備外在的特徵，
Reprehensible talk will increase,
應受譴責的言論會增加，
And misdeeds too will increase.
邪惡的行為也會增加。
“Disciplined conduct is supreme happiness.
「戒律是最高的幸福。
Disciplined conduct is the path to liberation.
戒律是解脫的道路。
Disciplined conduct is the field of good qualities.
戒律是善法的田地。
Disciplined conduct is the cause of buddhahood.
戒律是成就佛果的因。
“Disciplined conduct is most supreme.
戒律是最高尚的。
Protect it like your own eyes!
像保護自己的眼睛一樣保護它！
It is unwise and foolish to cast aside
拋棄戒律是不明智和愚蠢的
Disciplined conduct, even if your life is at stake.
戒律，即使生命處於危險之中。
“If you lose your life, you will be reborn thereafter, [F.127.a]
「如果你失去生命，之後你將會重新投生，
But disciplined conduct, once lost, will not be like that.
但是戒律一旦失去，就不會是那樣的情況。
Therefore, Upāli and all you others,
因此，優波離和你們大家，
Hold on to it firmly!”
要緊緊守住它！
1.31Thus proclaimed the Blessed One, and Upāli and the other mendicants praised what the Blessed One had said.
1.31薄伽梵如是宣說，優波離和其他乞士都讚歎薄伽梵所說的教言。
1.32This completes “The Sūtra on What Mendicants Hold Most Dear.”
1.32（結尾）