MN 125 Danta-bhūmi: tamed levels

125.1 - (prince J. doesn’t think that teaching can lead to ekagga citta)
- 125.1.1 - (simile of well trained elephants)
- 125.1.2 - (simile of standing on mountain seeing clearly)
125.2 - (simile of training wild elephant)
125.3 - (Buddha the wild elephant trainer: monk ↔ elephant)
125.4 - (Three higer knowledges, 3 vedas being redefined by Buddha)

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍) 2018/12

Dantabhūmisutta	The Level of the Tamed	调伏的境界
Evaṃ me sutaṃ—	So I have heard.	我曾这样听说。
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.	有一次，佛陀住在王舍城附近，竹林精舍，松鼠饲喂处。
Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati.	Now at that time the novice Aciravata was staying in a wilderness hut.	那时，沙弥阿奇拉瓦塔住在林中的小屋里。
Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi.	Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him.	当时，贾亚塞纳王子在散步时走近阿奇拉瓦塔，并与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Aciravata:	问候和客套的谈话结束后，他坐到一边，对阿奇拉瓦塔说：

“Sutaṃ metaṃ, bho aggivessana:	“Master Aggivessana, I have heard that	“阿耆吠室那尊者，我听说
‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’”ti.	a monk who meditates diligently, keenly, and resolutely can experience unification of mind.”	比丘若能精进、热忱、坚定地禅修，便能体验到心一境性。”
“Evametaṃ, rājakumāra, evametaṃ, rājakumāra.	“That’s so true, Prince! That’s so true!	“正是如此，王子！正是如此！
Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.	A monk who meditates diligently, keenly, and resolutely can experience unification of mind.”	比丘若能精进、热忱、坚定地禅修，便能体验到心一境性。”
“Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū”ti.	“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.”	“阿耆吠室那尊者，请您按照所学、所记，为我讲授佛法吧。”
“Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ.	“I’m not competent to do so, Prince.	“王子，我无此能力。
Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti.	For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”	因为如果我按照所学、所记为您讲授佛法，您可能无法理解其含义，那对我而言将是劳累和麻烦。”
“Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ.	“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.	“阿耆吠室那尊者，请您按照所学、所记，为我讲授佛法吧。
Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyyan”ti.	Hopefully I will understand the meaning of what you say.”	希望我能理解您所说之义。”
“Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ.	“Then I shall teach you.	“那我就教你。
Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ;	If you understand the meaning of what I say, that’s good.	如果你理解我所说之义，那是好的。
no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī”ti.	If not, then leave each to his own, and do not question me about it further.”	如果不理解，那就各自随缘，不要再进一步追问我了。”
“Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ.	“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.	“阿耆吠室那尊者，请您按照所学、所记，为我讲授佛法吧。
Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, iccetaṃ kusalaṃ;	If I understand the meaning of what you say, that’s good.	如果我理解您所说之义，那是好的。
no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī”ti.	If not, then I will leave each to his own, and not question you about it further.”	如果不理解，那我便各自随缘，不再进一步追问您了。”

125.1 – (prince J. doesn’t think that teaching can lead to ekagga citta)

125.1.1 - (simile of well trained elephants)
125.1.2 - (simile of standing on mountain seeing clearly)

Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi.	Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it.	于是，沙弥阿奇拉瓦塔按照他所学和所记的佛法，教导了贾亚塞纳王子。
Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca:	When he had spoken, Jayasena said to him:	他讲完后，贾亚塞纳对他说：
“aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.	“It is impossible, Master Aggivessana, it cannot happen that a monk who meditates diligently, keenly, and resolutely can experience unification of mind.”	“阿耆吠室那尊者，比丘若能精进、热忱、坚定地禅修，却无法体验到心一境性，这是不可能的，也不会发生。”
Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.	Having declared that this was impossible, Jayasena got up from his seat and left.	贾亚塞纳声明这是不可能的之后，便从座位上起身离开了。

Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side,	他离开后不久，阿奇拉瓦塔来到佛陀面前，顶礼，坐到一边，
Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all they had discussed.	并将他们所讨论的一切告知了佛陀。

Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca:	When he had spoken, the Buddha said to him:	他说完后，佛陀对他说：
“‘taṃ kutettha, aggivessana, labbhā.	“How could it possibly be otherwise, Aggivessana?	“阿耆吠室那，怎么可能不这样呢？
Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati.	Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.	贾亚塞纳王子沉溺于感官享乐之中，乐此不疲，为感官念头所困扰，为感官欲望而心焦，并贪婪地追求更多。他根本不可能了知、见到或证得唯有通过离欲才能了知、见到和证得的一切。

§1.1 – (simile of well trained elephants)

Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.	Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.	假设有两头受过良好驯服和训练的象、马或牛。还有两头未受驯服或训练的。
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?	你认为如何，阿耆吠室那？
ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyun”ti?	Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?”	那两头受过良好驯服和训练的，难道不会执行驯服者的任务，达到驯服的境界吗？”
“Evaṃ, bhante”.	“Yes, sir.”	“是的，世尊。”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?	“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”	“但是那两头未受驯服和训练的，会像那两头受过驯服的动物一样，执行驯服者的任务，达到驯服的境界吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不会的，世尊。”
“Evameva kho, aggivessana, ‘yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati.	“In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.	“同样地，贾亚塞纳王子沉溺于感官享乐之中，乐此不疲，为感官念头所困扰，为感官欲望而心焦，并贪婪地追求更多。他根本不可能了知、见到或证得唯有通过离欲才能了知、见到和证得的一切。

§1.2 – (simile of standing on mountain seeing clearly)

Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato.	Suppose there was a big mountain not far from a town or village.	假设离城镇或村庄不远有一座大山。
Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya.	And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak.	两位朋友从那个村庄或城镇出发，互相帮助爬上山。到达那里后，一位朋友留在山脚下，另一位则爬到山顶。
Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vadeyya:	Then the one standing at the foot would say to the one at the peak:	然后站在山脚下的那位会对山顶上的那位说：
‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti?	‘My friend, what do you see, standing there at the peak?’	“我的朋友，你站在山顶上看到了什么？”
So evaṃ vadeyya:	They’d reply:	他们会回答：
‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’	“站在山顶上，我看到了令人愉悦的公园、树林、草地和荷花池！”

So evaṃ vadeyya:	But the other would say:	但另一个人会说：
‘aṭṭhānaṃ kho etaṃ, samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’	“这不可能，站在山顶上，你不可能看到令人愉悦的公园、树林、草地和荷花池。”
Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya:	So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a moment to catch their breath, they’d say:	于是他们的朋友便从山顶下来，拉着他的朋友的手臂，让他爬上山顶。给他片刻喘息的时间后，他会说：
‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti?	‘My friend, what do you see, standing here at the peak?’	“我的朋友，你站在这里山顶上，看到了什么？”
So evaṃ vadeyya:	They’d reply:	他们会回答：
‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’	“站在山顶上，我看到了令人愉悦的公园、树林、草地和荷花池！”

So evaṃ vadeyya:	They’d say:	他们会说：
‘idāneva kho te, samma, bhāsitaṃ—mayaṃ evaṃ ājānāma—	‘Just now I understood you to say:	“刚才我听你说是：
aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	“It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.”	‘这不可能，站在山顶上，你不可能看到令人愉悦的公园、树林、草地和荷花池。’
Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma:	But now you say:	但现在你说：
‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	“Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’	‘站在山顶上，我看到了令人愉悦的公园、树林、草地和荷花池！’”
So evaṃ vadeyya:	They’d say:	他们会说：
‘tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṃ nāddasan’ti.	‘But my friend, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’	“但是我的朋友，那是因为我被这座大山所阻碍，所以看不到能看到的东西。”

Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho.	But bigger than that is the mass of ignorance by which Prince Jayasena is hindered, obstructed, covered, and engulfed.	然而，比那更大的，是贾亚塞纳王子被无明所障碍、阻挠、覆盖和吞没的巨大蒙蔽。
So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati.	Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.	贾亚塞纳王子沉溺于感官享乐之中，乐此不疲，为感官念头所困扰，为感官欲望而心焦，并贪婪地追求更多。他根本不可能了知、见到或证得唯有通过离欲才能了知、见到和证得的一切。
Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ, anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā”ti.	It wouldn’t be surprising if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”	如果这两个譬喻能出现在你的脑海中，贾亚塞纳王子对你产生信心并表现出信心，这并不令人惊讶。”
“Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?	“But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”	“但是世尊，这两个譬喻怎么可能像出现在佛陀心中那样出现在我心中呢？它们既不是受神启示，也不是以前学过。”

end of section [125.1 - (prince J. doesn’t think that teaching can lead to ekagga citta)]❧

125.2 – (simile of training wild elephant)

125.2.1 - (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)
125.2.2 - (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)
125.2.3 - (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)
125.2.4 - (note grass, water, firewood is simile for first jhāna from AN 7.67 )
125.2.5 - (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)
125.2.6 - (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)

“Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti:

“Suppose, Aggivessana, an anointed king was to address his elephant tracker:

“假设，阿耆吠室那，一位受封的国王对他的驯象师说：

§2.1 – (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)

‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti.	‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’	‘请你，我的好驯象师，骑上王家公象，进入象林。当你看到一头野公象时，用绳索将其颈部系在王家象上。’
‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati.	‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked.	‘是的，陛下，’驯象师回答，并照做了。
Tamenaṃ rañño nāgo abbhokāsaṃ nīharati.	The royal elephant leads the wild elephant out into the open;	王家象将野象引到开阔地带；
Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti.	and it’s only then that it comes out into the open,	也只有在那时它才来到开阔地带，
Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṃ—nāgavanaṃ.	for a wild bull elephant clings to the elephant wood.	因为野公象依恋象林。
Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi:	Then the elephant tracker informs the king:	然后驯象师禀告国王：
‘abbhokāsagato kho, deva, āraññako nāgo’ti.	‘Sire, the wild elephant has come out into the open.’	‘陛下，野象已经出来了。’

§2.2 – (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)

Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi:	Then the king addresses his elephant trainer:	然后国王对他的驯象师说：
‘ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti.	‘Please, my good elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.’	“请你，我的好驯象师，驯服那头野公象。制服它野蛮的行为、野蛮的记忆和思想，以及它野蛮的压力、疲惫和焦躁。使它乐于在村庄附近，并灌输适合人类的行为。”

‘Evaṃ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya.

‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.

“是的，陛下，”驯象师回答。他将一根大木桩埋入地下，并用绳索将大象的颈部系在木桩上，以便制服它野蛮的行为、野蛮的记忆和思想，以及它野蛮的压力、疲惫和焦躁，并使它乐于在村庄附近，灌输适合人类的行为。

§2.3 – (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)

Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati.	He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.	他以一种温和、悦耳、可爱、入心、有礼、讨人喜欢且令人愉悦的方式说话。
Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti;	Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It leant an ear and applied its mind to understand.	被驯象师这样说，那头野象愿意听。它侧耳倾听，并用心去理解。

§2.4 – (note grass, water, firewood is simile for first jhāna fromAN7.67)

(also note that elephant trainer (buddha) vocalizing Dharma instructions is issuing sound that needs vaci-sankhara vitakka-thoughts to decode! That’s a reference to speech ceasing in first jhāna for the listener (the elephant), but vitakka thoughts are still active!)

tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.

So the elephant trainer rewards it with grass, fodder, and water.

于是驯象师奖励它草、饲料和水。

Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti:	When the wild elephant accepts the grass, fodder, and water, the trainer knows:	当野象接受草、饲料和水时，驯象师知道：
‘jīvissati kho dāni āraññako nāgo’ti.	‘Now the wild elephant will survive!’	“现在这头野象能活下去了！”
Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	Then he sets it a further task:	然后他给它布置了进一步的任务：
‘ādiya, bho, nikkhipa, bho’ti.	‘Pick it up, sir! Put it down, sir!’	“先生，把它捡起来！先生，把它放下！”

Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task:	当野象按照驯象师的指示捡起和放下时，驯象师给它布置了进一步的任务：
‘abhikkama, bho, paṭikkama, bho’ti.	‘Forward, sir! Back, sir!’	“先生，向前！先生，向后！”

Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:	当野象按照驯象师的指示向前和向后时，驯象师给它布置了进一步的任务：
‘uṭṭhaha, bho, nisīda, bho’ti.	‘Stand, sir! Sit, sir!’	“先生，站立！先生，坐下！”

§2.5 – (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)

Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti.	When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance.	当野象按照驯象师的指示站立和坐下时，驯象师便设定了名为“不动”的任务。他将一块大木板固定在大象的象鼻上；一名长矛手坐在它的脖子上；其他长矛手四面环绕；驯象师本人则手持长矛站在前面。
So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti.	While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk.	在执行这项任务时，它不会移动前腿或后腿，前躯或后躯，头部、耳朵、象牙、尾巴或象鼻。

§2.6 – (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)

So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.

The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and considered a factor of kingship.

这头野公象能够忍受矛、剑、箭和斧头的打击；它能够忍受鼓、锣、号角和铙钹的雷鸣。它摆脱了所有的弯曲和缺陷，清除了瑕疵，堪称王者之象，适合侍奉君王，并被视为王权的象征。

❧

125.3 – (Buddha the wild elephant trainer: monk ↔ elephant)

125.3.1 - (renounce, shave head, work on sīla)
- 125.3.1.1 - (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)
- 125.3.1.2 - (in the same way as elephant coming out into open, repeat section previously with monk ordaining )
125.3.4 - (guard sense doors)
125.3.5 - (moderation in eating)
125.3.6 - (wakefulness)
125.3.7 - (S&S: sati & sampajāno)
125.3.8 - (5niv hindrance removal)
125.3.9 - (4sp satipaṭṭhāna nonstop, like elephant tethered to post)
- 125.3.9.1 - (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)
- 125.3.9.2 - (in the same way as elephant tied to post, repeat section previously with monk doing 4sp )
125.3.10 - (do 4sp with no kāma-vitakka/thoughts of sensuality = first jhāna)
125.3.11 - (skip 1st jhāna, go directly to 2nd jhāna, since the previous stage of satipaṭṭhāna was first jhāna!)
- 125.3.11.1 - (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)
- 125.3.11.2 - (in the same way, repeat what monk does before elephant simile )
125.3.12 - (imperturbability/āneñjappatte, the dynamic form of 4th jhāna)

Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	In the same way, Aggivessana, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.	同样地，阿耆吠室那，一位如来出世，阿罗汉，正等正觉，明行足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He realizes with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.	他以自己的洞察力，了知这世间——有神、魔、梵天，有沙门、婆罗门、天人众生——并使之为人所知。
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.	他教授的佛法，初善、中善、后善，具足义理，措辞精妙。他揭示的梵行，全然圆满、清净。
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that teaching, or a householder’s child, or someone reborn in some clan.	一位居家者听闻了那教法，或一位居家者的孩子，或投生在某个氏族的人。
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,	他们对如来生起信心，
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:	并反思：
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.	“住在家中是狭隘而污秽的，而出家人的生活是广阔开放的。
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.	居家者要过上全然圆满、清净，如同抛光贝壳般的梵行生活并不容易。
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’	我何不剃除须发，穿上袈裟，从俗家生活中出家，过无家可归的生活呢？”

§3.1 – (renounce, shave head, work on sīla)

125.3.1.1 - (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)
125.3.1.2 - (in the same way as elephant coming out into open, repeat section previously with monk ordaining )

So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.	过了一段时间，他们放弃了或大或小的财富，或大或小的家庭圈子。他们剃除须发，穿上袈裟，从俗家生活中出家，过无家可归的生活。
Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti.	And it’s only then that a noble disciple comes out into the open,	也只有在那时，一位圣弟子才真正显现出来，
Etthagedhā hi, aggivessana, devamanussā yadidaṃ—pañca kāmaguṇā.	for gods and humans cling to the five kinds of sensual stimulation.	因为天人和人类依恋五种感官刺激。
Tamenaṃ tathāgato uttariṃ vineti:	Then the Realized One guides them further:	然后如来进一步引导他们：
‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.	‘Come, monk, be ethical and restrained in the monastic code, with appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’	“来吧，比丘，持戒，在僧伽戒律中有所节制，行为举止和乞食方式得体。在最微小的过失中看到危险，遵守你所承担的戒律。”

§1.1 – (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)

‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti.	‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’	“请你，我的好驯象师，骑上王家公象，进入象林。当你看到一头野公象时，用绳索将其颈部系在王家象上。”
‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati.	‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked.	“是的，陛下，”驯象师回答，并照做了。
Tamenaṃ rañño nāgo abbhokāsaṃ nīharati.	The royal elephant leads the wild elephant out into the open;	王家象将野象引到开阔地带；
Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti.	and it’s only then that it comes out into the open,	也只有在那时它才来到开阔地带，
Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṃ—nāgavanaṃ.	for a wild bull elephant clings to the elephant wood.	因为野公象依恋象林。
Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi:	Then the elephant tracker informs the king:	然后驯象师禀告国王：
‘abbhokāsagato kho, deva, āraññako nāgo’ti.	‘Sire, the wild elephant has come out into the open.’	“陛下，野象已经出来了。”

§1.2 – (in the same way as elephant coming out into open, repeat section previously with monk ordaining )

§3.4 – (guard sense doors)

Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti:	When they have ethical conduct, the Realized One guides them further:	当他们具备道德行为时，如来进一步引导他们：
‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī … pe …	‘Come, monk, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …	“来吧，比丘，守护你的六根。当你用眼睛看到色相时，不要执着于特征和细节……
(yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)	(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)	（此应如MN 107，《摩伽罗那计师经》般扩展。）

§3.5 – (moderation in eating)

(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

§3.6 – (wakefulness)

(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

§3.7 – (S&S: sati & sampajāno)

(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

§3.8 – (5niv hindrance removal)

(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

§3.9 – (4sp satipaṭṭhāna nonstop, like elephant tethered to post)

125.3.9.1 - (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)
125.3.9.2 - (in the same way as elephant tied to post, repeat section previously with monk doing 4sp )

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.	他们放弃这五种障碍，这些是内心染污、削弱智慧的因素。
kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	Then they meditate seeing the body as a body [according to its true nature]—ardent, aware, and rememberful, rid of desire and aversion for the world.	然后他们禅修时如实观身——热忱、觉知、忆念分明，去除对世间的贪欲和厌恶。
Vedanāsu … pe …	They Meditate seeing sensation as sensations [according to their true nature] …	他们禅修时如实观受……
citte …	They meditate seeing the mind as a mind [according to its true nature] …	他们禅修时如实观心……
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	they meditate seeing the ☸Dharma as Dharma [at it truly is, not distorted],—keen, aware, and rememberful, rid of desire and aversion for the world.	他们禅修时如实观法——热忱、觉知、忆念分明，去除对世间的贪欲和厌恶。

§9.1 – (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)

Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya;

It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.

就像驯象师将一根大木桩埋入地下，并用绳索将大象的颈部系在木桩上，以便制服它野蛮的行为、野蛮的记忆和思想，以及它野蛮的压力、疲惫和焦躁，并使它乐于在村庄附近，灌输适合人类的行为。

§9.2 – (in the same way as elephant tied to post, repeat section previously with monk doing 4sp )

evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.

In the same way, a noble disciple has these four kinds of remembering meditation as tethers for the mind so as to subdue behaviors of the lay life, memories and thoughts of the lay life, the stress, weariness, and fever of the lay life, to complete the procedure and to realize nirvana.

同样地，一位圣弟子拥有这四种忆念禅修作为心的系缚，以制服俗家生活的行为、俗家生活的记忆和思想、俗家生活的压力、疲惫和焦躁，以完成修行并证得涅槃。

§3.10 – (do 4sp with no kāma-vitakka/thoughts of sensuality = first jhāna)

125.3.10.1 - (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)
125.3.10.2 - (note grass, water, firewood is simile for first jhāna from AN 7.67 )
125.3.10.3 - (in the same way, repeat what monk does before elephant simile )
- 125.(hold on to your hats, if you’ve been drinking the coolaid from LBT Theravāda)

Tamenaṃ tathāgato uttariṃ vineti:	Then the Realized One guides them further:	然后如来进一步引导他们：
‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi.	‘Come, monk, meditate seeing the body as a body [according to its true nature], but don’t think thoughts connected with sensual pleasures.	“来吧，比丘，禅修时如实观身，但不要生起与感官享乐相关的念头。
Vedanāsu …	Meditate seeing sensation as sensations [according to their true nature] …	禅修时如实观受……
citte …	meditate seeing the mind as a mind [according to its true nature] …	禅修时如实观心……
dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’ti.	meditate seeing the ☸Dharma as Dharma [at it truly is, not distorted], but don’t think thoughts connected with sensual pleasures.’	禅修时如实观法，但不要生起与感官享乐相关的念头。”

§10.1 – (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)

Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati.	He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.	他以一种温和、悦耳、可爱、入心、有礼、讨人喜欢且令人愉悦的方式说话。
Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti;	Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It leant an ear and applied its mind to understand.	被驯象师这样说，那头野象愿意听。它侧耳倾听，并用心去理解。

§10.2 – (note grass, water, firewood is simile for first jhāna fromAN7.67)

tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.

So the elephant trainer rewards it with grass, fodder, and water.

于是驯象师奖励它草、饲料和水。

Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti:	When the wild elephant accepts the grass, fodder, and water, the trainer knows:	当野象接受草、饲料和水时，驯象师知道：
‘jīvissati kho dāni āraññako nāgo’ti.	‘Now the wild elephant will survive!’	“现在这头野象能活下去了！”
Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	Then he sets it a further task:	然后他给它布置了进一步的任务：
‘ādiya, bho, nikkhipa, bho’ti.	‘Pick it up, sir! Put it down, sir!’	“先生，把它捡起来！先生，把它放下！”

Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task:	当野象按照驯象师的指示捡起和放下时，驯象师给它布置了进一步的任务：
‘abhikkama, bho, paṭikkama, bho’ti.	‘Forward, sir! Back, sir!’	“先生，向前！先生，向后！”

Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:	当野象按照驯象师的指示向前和向后时，驯象师给它布置了进一步的任务：
‘uṭṭhaha, bho, nisīda, bho’ti.	‘Stand, sir! Sit, sir!’	“先生，站立！先生，坐下！”

§10.3 – (in the same way, repeat what monk does before elephant simile )

125.(hold on to your hats, if you’ve been drinking the coolaid from LBT Theravāda)

Just as the elephant has to learn to follow instructions from the trainer (the Buddha) and use thoughts to decode that speech and follow them, the monk practices four satipaṭṭhāna again, this time secluded from thoughts of sensuality and the other hindrances, and the monk uses vitakka thoughts and sati remembrance of Dharma instructions he heard from the Buddha and applies those instructions in first jhāna satipaṭṭhāna.

§ – (hold on to your hats, if you’ve been drinking the coolaid fromLBTTheravāda)

^{(The next section proves (V)isuddhi-magga (Re)-definition of (J)hana and B. Sujato‍’s egregious interpretation of vitakka as “placing the mind” instead of linguistic thought in first jhāna is wrong. Here, since the exclusion of first jhāna in the standard 4 jhāna formula is explicitly equating first jhāna with the previous stage of satipaṭṭhāna that involved linguistc verbal thoughts connected with the Dhamma. The elephant simile makes it clear as well, it’s using vaci-sankhāra, speech fabrications of vitakka to decode the elephant trainers Dhamma instructions.)}

❧

§3.11 – (skip 1st jhāna, go directly to 2nd jhāna, since the previous stage of satipaṭṭhāna was first jhāna!)

125.3.11.1 - (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)
125.3.11.2 - (in the same way, repeat what monk does before elephant simile )

So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …	当寻思和伺察止息时，他们进入并安住于第二禅……
tatiyaṃ jhānaṃ …	third jhāna …	第三禅……
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.	第四禅。

§11.1 – (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)

Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti.	When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance.	当野象按照驯象师的指示站立和坐下时，驯象师便设定了名为“不动”的任务。他将一块大木板固定在大象的象鼻上；一名长矛手坐在它的脖子上；其他长矛手四面环绕；驯象师本人则手持长矛站在前面。
So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti.	While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk.	在执行这项任务时，它不会移动前腿或后腿，前躯或后躯，头部、耳朵、象牙、尾巴或象鼻。

§11.2 – (in the same way, repeat what monk does before elephant simile )

In the same way as the elephant in a static posture simulating the life threatening danger of war, the monk develops the second, third, and fourth jhāna.

§3.12 – (imperturbability/āneñjappatte, the dynamic form of 4th jhāna)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.

When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

当他们的心在这样的禅定中变得不散乱且清明——清净、明亮、无染、无垢、柔顺、适用、稳固、不动摇——他们便将其导向宿命智。

end of section [125.3 - (Buddha the wild elephant trainer: monk ↔ elephant)]❧

125.4 – (Three higer knowledges, 3 vedas being redefined by Buddha)

125.4.1 - (#4 of 6: higher knowledge of reviewing past lives)
125.4.2 - (#5 of 6: higher knowledge of divine eye sees kamma and rebirth of beings)
125.4.3 - (#6 of 6: higher knowledge of destruction of āsavas, i.e. arahant)
125.5 - (mark of sammā samādhi is khamo/patient endurance of any unpleasant experience)
- 125.5.1 - (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)
- 125.5.2 - (in the same way, repeat what monk does before elephant simile )

§4.1 – (#4 of 6: higher knowledge of reviewing past lives)

So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. And so they recollect their many kinds of past lives, with features and details.

他们忆念多种多样的过去生。即：一世、二世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、百世、千世、十万世；许多世界坏劫，许多世界成劫，许多世界坏劫和成劫。他们就这样忆念起多种多样的过去生，连同其特征和细节。

§4.2 – (#5 of 6: higher knowledge of divine eye sees kamma and rebirth of beings)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.	当他们的心在这样的禅定中变得不散乱且清明——清净、明亮、无染、无垢、柔顺、适用、稳固、不动摇——他们便将其导向众生生死智。
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.	以清净超越人眼的明眼，他们看到众生逝去和投生——低劣的和高尚的，美丽的和丑陋的，投生到善趣或恶趣。他们了知众生是根据自己的业行投生的。

§4.3 – (#6 of 6: higher knowledge of destruction of āsavas, i.e. arahant)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.	当他们的心在这样的禅定中变得不散乱且清明——清净、明亮、无染、无垢、柔顺、适用、稳固、不动摇——他们便将其导向烦恼的灭尽智。
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.	他们如实了知：‘这是苦’……‘这是苦的根源’……‘这是苦的止息’……‘这是导致苦止息的修行之道’。
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.	他们如实了知：‘这些是烦恼’……‘这是烦恼的根源’……‘这是烦恼的止息’……‘这是导致烦恼止息的修行之道’。
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.	如此了知和见到，他们的心从感官欲、有漏和无明中解脱。
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.	当他们解脱时，他们便了知自己已解脱。
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’	他们了知：‘生死已尽，梵行已立，所作已办，不再有任何存在状态的回归。’

125.5 – (mark of sammā samādhi is khamo/patient endurance of any unpleasant experience)

125.5.1 - (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)
125.5.2 - (in the same way, repeat what monk does before elephant simile )

So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti	Such a monk endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.	这样的比丘能忍受寒冷、炎热、饥饿、口渴；蚊蝇、风、日、爬行动物的触碰；粗鲁和不友善的批评；并能忍受身体上的痛苦——剧烈、严峻、尖锐、不愉快、不合意且危及生命的痛苦。
sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	Rid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.	他们摆脱了所有的贪、瞋、痴，清除了瑕疵，堪受诸天供养，堪受款待，堪受师长供养，堪受合掌问候，是世间无上的福田。

§5.1 – (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)

§5.2 – (in the same way, repeat what monk does before elephant simile )

Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṃ karoti, ‘adantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;	If a royal bull elephant passes away untamed and untrained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away untamed.	如果一头王家公象在未被驯服和训练的情况下死去——无论是年老、中年还是年轻时——它都被认为是未经驯服就死去的王家公象。
majjhimo cepi, aggivessana, rañño nāgo.
Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṃ karoti, ‘adantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;
evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṃ karoti, ‘adantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati;	In the same way, if a monk passes away without having ended the defilements—whether as a senior, middle, or junior—they’re considered as a monk who passed away untamed.	同样地，如果一位比丘在未断尽烦恼的情况下死去——无论是长老、中年还是年轻时——他都被认为是未经调伏就死去的比丘。
majjhimo cepi, aggivessana, bhikkhu.
Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṃ karoti, ‘adantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati.

Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṃ karoti, ‘dantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;	If a royal bull elephant passes away tamed and trained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away tamed.	如果一头王家公象在已被驯服和训练的情况下死去——无论是年老、中年还是年轻时——它都被认为是已被驯服就死去的王家公象。
majjhimo cepi, aggivessana, rañño nāgo …
daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṃ karoti, ‘dantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;
evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṃ karoti, ‘dantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati;	In the same way, if a monk passes away having ended the defilements—whether as a senior, middle, or junior—they’re considered as a monk who passed away tamed.”	同样地，如果一位比丘在已断尽烦恼的情况下死去——无论是长老、中年还是年轻时——他都被认为是已被调伏就死去的比丘。”
majjhimo cepi, aggivessana, bhikkhu.
Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṃ karoti, ‘dantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchatī”ti.

Idamavoca bhagavā.	That is what the Buddha said.	这就是佛陀所说的。
Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.	Satisfied, the novice Aciravata was happy with what the Buddha said.	沙弥阿奇拉瓦塔心满意足，对佛陀所说的话感到欢喜。