..续本文上一页 life under the Blessed One until he answers these questions such as whether the universe is eternal or not, etc.,” he would die with these questions unanswered by the Tathāgata.”
“鬘童子，如果有人说“我不要在世尊座下修习梵行，除非他为我解释这些问题”，此人还没有得到如来的答案时就要死掉了。鬘童子，假如有一个人被毒箭所伤，他的亲友带他去看外科医生。假使当时那人说：我不愿意把这箭拔出来，要到我知道是谁射我的；他是刹帝利种(武士)、婆罗门种(宗教师)、吠舍种(农商)，还是首陀种(贱民)；他的姓名与氏族；他是高、是矮，还是中等身材；他的肤色是黑、是棕，还是金黄色；他来自那一城市乡镇。我不愿取出此箭，除非我知到我是被什么弓所射中，弓弦是什么样的；那一型的箭；箭羽是那一种羽毛的；箭簇又是什么材料所制......。鬘童子，这人必当死亡，而不得闻知这些答案。鬘童子，如果有人说“我不要在世尊座下修习梵行，除非他回答我宇宙是否永恒等问题”，此人还未得知如来的答案，就已告死亡了。”
Then the Buddha explains to Mālunkyaputta that the holy life does not depend on these views. Whatever opinion one may have about these problems, there is birth, old age, decay, death, sorrow, lamentation, pain, grief, distress, “the Cessation of which (i.e. Nirvāna) I declare in this very life.”
接著，佛即为鬘童子解释，梵行是与这种见解无关的。不论一个人对这个问题的见解如何，世间实有生、老、坏、死、忧、戚、哀、痛、苦恼。“而在此生中，我所说法可灭如是等等苦恼，是为涅槃。”
”Therefore, Mālunkyaputta, bear in mind what I have explained as explained and what I have not explained as unexplained. What are the things that I have not explained
Whether the universe is eternal or not etc., (those 10 opinions) I have not explained. Why, Mālunkyaputta, have I not explained them
Because it is not useful, it is not fundamentally connected with the spiritual holy life, is not conducive to aversion, detachment, cessation, tranquility, deep penetration, full realization, Nirvāna. That is why I have not told you about them.
“因此，鬘童子，记住：我所解释的，已解释了。我所未解释的，即不再解释。我所未解释的是什么呢？宇宙是永恒？是不永恒？等十问是我所不回答的。鬘童子，为什么我不解答这些问题呢？因为它们没有用处。它们与修练身心的梵行根本无关。它们不能令人厌离、去执、入灭，得到宁静、深观、圆觉、涅槃。因此，我没有为你们解答这些问题。”
”Then, what, Mālunkyaputta, have I explained
I have explained dukkha, the arising of dukkha, the cessation of dukkha, and the way leading to the cessation of dukkha.[36] Why, Mālunkyaputta, have I explained them
Because it is useful, is fundamentally connected with the spiritual holy life, is conductive to aversion, detachment, cessation, tranquility, deep penetration, full realization, Nirvāna. Therefore I have explained them.” [37]
“那末，我所解释的，又是些什么呢？我说明了苦、苦的生起、苦的止息、和灭苦之道。﹝注三十六﹞鬘童子，为什么我要解释这些呢？因为它们有用。它们与修练身心的梵行有根本上的关连，可令人厌离、去执、入灭、得宁静、深观、圆觉、涅槃。因此我解释这些法。”﹝注三十七﹞
Let us now examine the Four Noble Truths which the Buddha told Mālunkyaputta he had explained.
现在，让我们来研究佛说已为鬘童子解释过的四圣谛。
[1] Dhp. XII 4.
[2] D II (Colombo, 1929), p. 62 (Mahāparinibbāna-sutta).
[3] Tathāgata lit. means ”One who has become the to Truth” i.e., “One who has discovered Truth”. This is the term usually used by the Buddha referring to himself and to the Buddhas in general.
[4] Dhp.XX
[5] Sangha lit means ”Community”. But in Buddhism this term denotes ”The community if Buddhist monks” which is the Order of Monks. Buddha, Dhamma (Teaching) and Sangha (Order) are known as Tisarama ”Three Refuges” or Tiratana (Sanskrit Triratma) ”Triple-Gem”.
[6] D II (Colombo, 1929), p. 62.
[7] A (Colombo, 1929), p. 115.
[8] Vīmamsaka-sutta, no.47 of M
[9] The Five Hindrances are : (ı) Sensuous Lust, (2) III-will, (3) Physical and mental torpor and languor, (4) Restlessness and Worry, (5) Doubt
[10] D II (Colombo, 1929), p. 95; A (Colombo, 1929), p. 239.
[11] Mahāvīra, founder of Jainism, was a contemporary of the Buddha, and was probably a few years older than the Buddha.
[12] Upāli-sutta, no.56 of M.
[13] Rock Edict, XII.
[14] In India potter” sheds are spacious, and quite. References are made in the Pali texts to ascetics and recluses, as well as to the Buddha himself, spending a night in a potter”s shed during their wanderings.
[15] It is interesting to note here that the Buddha addresses this recluse as Bhikkhu, which term is used for Buddhist monks. In the sequel it will be seen that he was not a bhikkhu, not a member of the Order of the Sanga, for he asked the Bu…
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