The Translation
1.1Homage to the Omniscient One.
1.2Thus did I hear at one time. The Blessed One was staying in Banyan Grove near Kapilavastu. One morning he put on his upper and lower robes, took his alms bowl, and went to Kapilavastu for alms, attended by the śramaṇa Venerable Ānanda. The Blessed One approached the house of the noble son, Nanda. Nanda saw from afar that the Blessed One was coming. Having seen this, he quickly arranged a seat for him and said, “Do come inside, Blessed One! Welcome, Blessed One! Please take a seat, Blessed One!”
1.2我是這樣聽說的。當時，世尊住在迦毗羅衛附近的尼拘陀樹林。一天清晨，他穿上長衣短衣，拿起缽，帶著沙門阿難，前往迦毗羅衛乞食。世尊來到了貴族之子難陀的家門前。難陀從遠處看到世尊正在走來。看到這一幕，他迅速為世尊整理好了座位，說：「請進來吧，世尊！歡迎您，世尊！請坐下，世尊！」
1.3The Blessed One took a seat. Then Nanda, the noble son, prostrated at the Blessed One’s feet and sat down in front of him.
1.3世尊坐下後，難陀這位貴族子弟在世尊的腳下頂禮，然後在他面前坐了下來。
1.4The Blessed One asked Nanda, the noble son, [F.255.a] “Nanda, why do you not go forth?”
Nanda responded, “Blessed One, please explain what is meant by the words going forth .”
1.5The Blessed One replied as follows:
“It is the complete avoidance of all sinful deeds.「這是完全避免所有有罪的行為。
It is the perfect elimination of desire, anger, and ignorance.它是對欲望、瞋恨和無明的完全消除。
It is the cleansing of all defilements that gather in the darkness of fighting, battle, blaming, quarreling, disputation, deception, and dishonesty.它是洗淨在爭鬥、戰爭、責罵、爭執、辯論、欺騙和不誠實的黑暗中所聚集的一切染污。
It is the basis of all virtues, just as fertile soil is the basis of all grains.它是一切美德的基礎，就如同肥沃的土壤是一切穀物的基礎。
It is the source of all precious things.它是一切珍寶的來源。
It is the wish-fulfilling gem of all happiness.它是所有幸福的如意寶。
It is the exalted abode of all virtues.它是一切美德的殊勝住所。
It is what gives relief to all sentient beings.它是給予一切眾生解脫的。
It is the confidence of all beings.它是一切眾生的信心。
It is what grants fearlessness to all living creatures.它賦予一切眾生無畏。
It is the excellent vase for all beings who are poor.它是所有貧困眾生的妙瓶。
It is the defense for those who are defenseless.它是那些無人庇護者的保護。
It is the resting place for those exhausted by aimless longing and tormented by suffering.它是那些被無盡渴求所耗盡、被痛苦所折磨者的休憩之處。
It is the distinctive feature of all buddhas.它是所有佛陀的特徵。
It is the object of worship of all sentient beings.它是所有眾生的禮拜對象。
It is what the wise ones praise.這是智者所讚歎的。
It is the path for those proceeding toward liberation.這是邁向解脫的人們所走的道路。
It is what pure sentient beings revere.這是純淨的眾生所尊敬的。
It is what is adhered to by those sentient beings who are suitable vessels.這是那些適合作為法器的眾生所遵循的。
It is what closes the gate to rebirth in lower states of existence.這是關閉投生下界之門的途徑。
It is what opens the gate to higher states of existence and liberation.這是打開上界及解脫之門的東西。
It is what fills up the realm of divine beings.它充滿了神聖的境界。
It is the dispeller of all sufferings.它是一切苦難的消除者。
It is the liberator of those bound by the fetters of craving.它是那些被渴愛之鎖束縛者的解脫者。
Nanda, this is what we call going forth .難陀，這就是我們所說的出家。
“It is the house of those with right view.「它是具有正見者的住處。
It is the true commitment to liberation.這是對解脫的真實承諾。
It is what leads to nirvāṇa.它是通向涅槃的道路。
It is the complete termination of the continuum. [F.255.b]那是相續的完全終止。[F.255.b]
It is what burns away the afflictions.它能燒盡煩惱。
It is what uproots the latent propensities.它是根除隨眠的。
It is what destroys the web of perverted views.它摧毀了顛倒見解的網羅。
It is what topples the victory banner of Māra.它是推倒魔的勝利旗幟的東西。
It is what raises the victory banner of the teacher of forbearance.它是什麼能夠豎立忍辱之師的勝利旗幟。
It is what reverses the wheel of saṃsāra.它是能逆轉輪迴之輪的。
It is what turns the wheel of Dharma.它是轉動法輪的。
It is what dries up the ocean of milk.它能乾涸乳海。
It is what destroys the mountain of bones.它是破壞骨山的東西。
It is the end of birth, aging, illness, and death.這是生、老、病、死的終結。
It is what unloads the burden of aggregates.它就是卸去五蘊負擔的東西。
It is what extricates those mired in the swamp of afflictions.它是什麼使陷在煩惱泥沼中的人得以拔脫。
It is what liberates those in the cage of the household.它是解放被困在家庭牢籠中的人們。
It is what dispels harmful feelings.它能清除有害的感受。
It is what destroys doubts and the entrenched defilements of the afflictions.它能摧毀疑惑和根深蒂固的煩惱染污。
It is what gives relief from the fears of aging and death.它能解脫對衰老和死亡的恐懼。
It is what terminates suffering due to separation from what we love.它終止了與所愛之人分離所導致的痛苦。
It is the riverbank of happiness and fearlessness for those tormented by the suffering of saṃsāra.它是那些受輪迴痛苦折磨者的幸福與無畏的河岸。
It is what helps us transcend the desire realm.它能幫助我們超越欲界。
It is what helps us completely transcend the form realm.它是幫助我們完全超越色界的方法。
It is what helps us entirely transcend the formless realm.它是幫助我們完全超越無色界的方法。
Ultimately, it makes us attain the supreme nirvāṇa.最終，它使我們證得最高的涅槃。
Nanda, this is what we call going forth .難陀，這就是我們所說的出家。
“It is like the eye of all worlds.它就像是所有世界的眼睛。
It is the lamp in the darkness of ignorance.它是無明黑暗中的燈光。
It is the purifier of the mental continuum.它是心相續的淨化者。
It is the pacifier of all the diseases linked to the afflictions.它是所有與煩惱相連繫的疾病的平息者。
It is what reveals the path to those who have lost their way.它是為迷失方向者開示道路的。
It is what shows the essential nature of all phenomena.它揭示了一切現象的本質。
It is what liberates us from all bonds.它是能使我們從一切束縛中解脫的。
It is what dispels all the darkness of ignorance.這是能夠驅散無明的一切黑暗的。
It is what dissolves the obscuring darkness of the visual defects of unknowing.這是使無知的視覺缺陷所帶來的遮蔽黑暗消散的東西。
It is what encourages the lazy to make efforts.它能促使懶惰的人精進努力。
It is what disenchants those who violate ethical behavior. [F.256.a]它能夠使違犯戒律的人清醒覺悟。
It is what delights those with perfect ethical behavior.它令具有完美戒行的人歡喜。
It is what supremely delights the diligent.它是令精進者感到無上喜樂的。
It is what delights those who take pleasure in seclusion.這是令樂於獨處的人感到歡喜的。
It is what deeply satisfies meditators.這是深深滿足瑜伽士的東西。
It is the weapon for those engaged in subduing the enemy, the afflictions.這是為那些從事降伏敵人——煩惱的人所持的武器。
It is what grants victory to non-returners.它是授予不還果勝利的因素。
It is the abode for the homeless.它是無家可歸者的住所。
It is the protector for those without protection.它是那些沒有保護者的人的保護者。
It is what grants fearlessness to those gripped by fear.它是賦予被恐懼所困者無畏的。
It is the refuge for those without refuge.它是沒有庇護的人的庇護所。
It is the means of attaining happiness for suffering ones.它是使苦難者獲得幸福的方法。
It is what liberates those bound by the fetters of saṃsāra.它是解放那些被輪迴的束縛所束縛的眾生的東西。
Nanda, this is what we call going forth .難陀，這就是我們所說的出家。
“It is honored by gods and humans.「它受到神和人類的尊敬。」
It is worshiped by kings.這是被諸王所尊崇的。
It is what is intended by all buddhas.這是所有佛陀的本意。
It is the complete renunciation of one’s dwelling place.它是對自己住所的完全捨棄。
It is the guide on the path to nirvāṇa.它是通往涅槃之路的嚮導。
It is the shaving of the burden of hair.這是剃除負擔的頭髮。
It is the saffron robe, the sign of being free from desires.這是黃色的僧袍，是免除欲望的標誌。
It is the field of appropriate endeavor.這是適當努力的田地。
It is the victory banner of the sages.這是聖人的勝利旗幟。
It is what vanquishes the arrogance of evildoing demons.它是消滅作惡魔鬼傲慢的力量。
It is what fully delights gods and humans.它完全令諸天和人類感到歡喜。
Therefore, Nanda, if going forth is like this, why would you not go forth?因此，難陀，既然出家有這樣的功德，你為什麼不出家呢？
1.10“Nanda, the happiness of going forth is far superior even to the happiness of the dominion of a universal monarch. What’s more, Nanda, favorable circumstances are exceedingly difficult to find, even in one billion eons, yet for a buddha to have come is far more difficult to find than even that. Nanda, royal sages wishing for liberation, as well as universal monarchs endowed with the seven royal treasures, [F.256.b] together with their retinues of queens, have abandoned their lands and gone forth. Similarly, householders and congregations of brahmins have also abandoned their homes and gone forth.”
1.10「難陀，出家的幸福遠遠超過轉輪聖王統治的幸福。而且，難陀，善的因緣極其難得，即使在十億劫中也難以遇到，但是佛陀的出現比那更難遇到。難陀，渴望解脫的王仙們，以及擁有七種王者寶物的轉輪聖王們，連同他們的眾多皇后和眷屬，都拋棄了他們的國土而出家了。同樣地，在家人和婆羅門聚集的團體也都拋棄了他們的家園而出家了。」
1.11Thereupon the noble son Nanda replied to the Blessed One, “O Honorable One! I will remain a householder and give donations, make merit, and venerate the Blessed One and the community of śrāvakas. I will also supply them with monastic robes, alms, bedding, medicine for healing illnesses, and other necessities, too.”
1.11於是，貴族青年難陀回答世尊說：「尊敬的世尊！我將保持在家身份，進行布施，積累功德，恭敬世尊和聲聞僧團。我也會為他們供應袈裟、飲食、臥具、醫療用藥和其他所需物品。」
1.12The Blessed One replied as follows: “If for one hundred years faithful noble sons and noble daughters were to make offerings of monastic robes, alms, cushions, medicine for healing illnesses, and other necessities to as many thus-gone, worthy, complete, and perfect buddhas as would fill the whole universe and its three realms, Nanda, it would not compare to as much as a sixteenth fraction of the intention to go forth and renounce the world.
1.12世尊如是回答：「難陀，如果在一百年間，信心具足的善男子和善女人，對於充滿整個宇宙三界的無量諸佛——這些如來、應供者、圓滿覺悟者——供奉僧衣、飲食、坐墊、治病的藥物和其他必需品，難陀，這樣的功德還不如出家出離世間的發心的十六分之一。」
“Nanda, it is very difficult for you to find難陀，對你來說，很難找到
Such favorable conditions for going forth.出家的這樣的殊勝條件。
Nanda, the teacher has appeared before you;難陀，你的老師已經出現在你面前；
So, do not disappoint me!所以，不要讓我失望！
1.14“Suppose, Nanda, that this whole wide world comprised the waters of one great ocean in which there dwelled a single, blind turtle, and that there was also a single yoke with a hole, tossing about. Considering this, that blind turtle entertains the thought that it must put its neck through the hole of this yoke, but the yoke with its hole is buffeted by the wind and tossed about in all directions. In that case, Nanda, what are the chances that the blind turtle’s neck would ever accidentally enter the hole of that yoke, even in a hundred years? In the same way, Nanda, this human birth may not be found, nor the excellence of a favorable circumstance.
1.14「難陀，假設整個廣闊的世界都是一片大海，其中住著一隻眼瞎的烏龜，還有一副漂浮著的木軛，上面有一個孔。試想，那隻眼瞎的烏龜心想著一定要把脖子穿過這木軛的孔，但這副木軛卻被風吹動，在各個方向上漂流搖晃。在這種情況下，難陀啊，那隻眼瞎的烏龜的脖子即使經過一百年，偶然穿過那木軛孔的機會有多大呢？同樣地，難陀，這種人身也許找不到，更難得到具有利於修行的良好條件。」
1.15“Nanda, it is very difficult for you to find this human birth; and thus, if you have found perfect favorable conditions, [F.257.a]
1.15「難陀，你這一生得到人身實在很難得；所以，如果你已經得到了完美的良好條件，
“Nanda, you have found the very difficult to find「難陀，你已經得到了極其難得的
Favorable conditions for going forth.出家的殊勝條件。
Nanda, the teacher has appeared before you;難陀，你的老師已經出現在你面前；
So, do not disappoint me!所以，不要讓我失望！
1.17“Suppose, Nanda, someone tosses some white mustard seeds at the eye of an upright-standing needle. In that case, Nanda, what are the chances that any single white mustard seed would pass through the eye, even in a hundred years? In the same way, Nanda, this human birth may not be found, nor the excellence of a favorable circumstance.
1.17「難陀，假如有人向一根豎立的針眼拋撒芝麻。難陀啊，在一百年內，有多大機會任何一粒芝麻能穿過針眼呢？難陀，同樣地，這樣的人身可能找不到，難得的有利條件的優越性也是如此。」
1.18“Nanda, it is very difficult to find this human birth; and thus, if you have found perfect favorable conditions,
1.18「難陀，人身難得，若你已經得到了圓滿的殊勝條件，」
“Nanda, you have found the very difficult to find「難陀，你已經找到了極難找到的
Favorable conditions for going forth.出家的有利條件。
Nanda, the teacher has appeared before you;難陀，老師已經出現在你面前；
So, do not disappoint me!所以，不要讓我失望啊！
“If the word buddha was not heard「如果沒有聽到佛陀這個詞
Even in ten billion eons,即便是在一百億劫中，
And even in ten trillion eons,即使在十兆劫中，
How would it be possible to see a buddha?要怎樣才有可能見到佛陀呢？
“As the uḍumbara flower「如同優曇華花
Is extremely rare to find among trees,在十兆劫中，
怎麼可能見到佛陀呢？
「如優曇華
在樹木中極其難得一見，
佛陀同樣難以尋獲。
A buddha is similarly difficult to find.佛陀同樣難以遇見。
Yet, now you have found me!然而，現在你已經找到我了！
“Nanda, it is very difficult for you to find「難陀，你很難找到
Such favorable conditions for going forth.這樣有利於出家的好機遇。
Nanda, the teacher has appeared before you;難陀，老師已經出現在你面前了；
So, do not disappoint me!”所以，不要讓我失望！
1.24Thereupon, Nanda, the noble son, shaved off his hair and beard, donned saffron robes, and, with deep faith in the teachings of the Victorious One, went forth from home into homelessness.
1.24於是，難陀這位貴族之子，剃除鬚髮，穿上了黃褐色的僧衣，懷著對勝者教法的深厚信心，從家庭生活出家成為出家人。
1.25After the Blessed One had thus spoken, Venerable Ānanda and Nanda, the noble son, praised the speech of the Blessed One.
1.25世尊說完這些話後，尊者阿難和貴族出身的難陀都讚歎了世尊的教誨。
Thus concludes “The Sūtra of Nanda’s Going Forth.”
