The Story of Nanda
难陀的故事
Prince Siddhattha and Prince Nanda were half-brothers; Siddhattha’s mother was Mahā Māyā, and Nanda’s was Mahā Pajāpati Gotamī. Their mothers were sisters, both married to King Suddhodana. When Mahā Māyā died seven days after the birth of Siddhattha, Mahā Pajāpati Gotamī left her own son in the care of royal wet-nurses, and brought up Siddhattha, breast-feeding him herself.
悉达多王子和难陀王子是同父异母兄弟；悉达多的母亲是Mahā Māyā，难陀的母亲是Mahā Pajāpati Gotamī。他们的母亲是姐妹，都嫁给了净饭王。悉达多出生七天后，Mahā Māyā去世了。Mahā Pajāpati Gotamī把亲生儿子交给了王室的奶妈照看，自己抚养悉达多，亲自给他哺乳。
Prince Siddhattha became the Buddha, and came to Rājagaha to spend the first Rains Retreat there. Three days after his arrival, King Suddhodana arranged a prenuptial feast for his second son, Prince Nanda, betrothed to Princess Janapada Kalyānī. As the Buddha was invited, he came to the palace where the meal was offered to him. When he was about to return to the monastery, he told Prince Nanda to take his (the Buddha’s) bowl, and follow him. In awe of his elder brother, Nanda did as he was told, expecting the Buddha to take his bowl and discharge him sooner or later. As he was about to leave the palace, Princess Janapada Kalyānī called out, “My Lord, come back soon!”
悉达多王子成为了佛陀，来到王舍城，在那里安度第一个雨安居。在他来后三天后，净饭王为他第二个儿子难陀安排结婚宴会，难陀和Princess Janapada Kalyānī订了婚。因为佛陀受了邀请，他来到了王宫提供他膳食的地方。佛陀将要返回寺院时，告诉难陀，带上他的钵，跟他走。出于对兄长的敬畏，难陀照佛陀说的去做了，以为佛陀迟早会拿走自己的钵，让他回去。在难陀将要离开王宫时，Princess Janapada Kalyānī大声地呼喊，“我的夫君，快回来！”
Once at the monastery, the Buddha asked his younger brother if he would become a monk. The prince had no mind to put on the robe, but being overwhelmed with awe he said, “yes.” So he was ordained, but he was not happy at all. One day he complained, “I am unhappy in this noble practice. I cannot stay any longer. I will revert to lay life.”
到了寺院，佛陀问他弟弟，是否愿意成为僧侣。难陀没有意愿脱下他的礼服，但是他被敬畏淹没了，说到，“是的。”所以他是被命令的，但是他一点也不快乐。一天，他抱怨到，“在这神圣的修行中，我感受不到快乐，我无法继续呆在这里了。我要回到世俗的生活。”
The Buddha knew of Nanda’s discontent, so asked him why he was unhappy. Nanda told him that Janapada Kalyānī’s words were ringing in his ears.
佛陀知道难陀的不满，问他为什么不快乐。难陀告诉他，Janapada Kalyānī的话语总在他耳朵边回响。
The Buddha took his younger brother by the hand and led him to a desolate place, recently burnt by a forest fire, and showed him a maimed old hag of a monkey sitting by a smouldering log. From there he took him to Tāvatimsā, and introduced the love-lorn prince to a bevy of five hundred deities. The Buddha asked Nanda who was more beautiful, Janapada or any one of the deities. Nanda replied, “Venerable sir, compared to these deities, Janapada is like that old monkey I saw previously.”
佛陀拉着弟弟的手，带到一个没有人烟的地方，那里刚刚发生了一场森林大火。佛陀给他指了指，在一根烧焦的圆木上，正坐着一只受伤的又老又丑的猴子。从那里出发，佛陀又把他带到了忉利天，把这位正在害相思病的王子介绍给一群五百位的女神。佛陀问难陀：“谁更漂亮，Janapada还是女神中的任何一位？”难陀回答道：“世尊，和这些女神比起来，Janapada就像那只刚刚看到的老猴子。”
“Nanda,” said the Buddha, “remain as a bhikkhu. I promise you that you will win one of the beauties you can see now.” When they came back from Tāvatimsa, Nanda became diligent in the practice, hoping that one day he would get one of the deities.
“难陀”，佛陀说，“继续当比库吧。我答应你，你将会赢得你现在看到的美女中的一位。”从忉利天回来后，难陀变得勤奋地禅修，希望有一天他能得到这些女神中的一位。
Word went around the monastery that Nanda was practising the Dhamma with an eye to getting a beautiful deity for a wife. He was teased by his fellow monks as being like a daily wage-earner, or even a bonded slave, who worked for material benefits. He was mortified by these remarks. Secluding himself, he practised meditation with the utmost effort and determination until all his defilements had dried up. Finally, he won the Path and its Fruition, becoming an Arahant.
传言在寺院中流传开来，说难陀修习佛法，是为了得到一位漂亮的女神当妻子。他被同修取笑，说他就像每天领工资的工人，甚至是抵押了财物的奴隶，他只是为物质利益而工作。这些谈论让他感到苦恼。他把自己隔离开来，尽最大努力地禅修，决心直到所有烦恼都被烧尽为止。最终，他赢得了道和道果，成为阿罗汉。
The lesson to be learned from this story is that if one is unable to note with mindfulness the sound that one hears, one tends to recall it again and again. Then it gets stuck in the mind. The mind imbibes all the feelings conjured up by craving.
从这个故事学到的教训是，如果某人无法正念地注意他听到的声音，他就趋向于一次又一次地回忆它。然后，声音粘住了心。心吸收由渴爱变幻出来所有感受。
“Tassa vaddhanti vedanā, anekā saddasambhavā;
Abhijjhā ca vihesā ca, cittamassūpahaññati.
Evamācinato dukkham, ārā nibbāna, vuccati.”
“A multitude of passions such as covetousness and rage, springing from sound, torments one who takes a firm hold of it, with the result that his mind becomes burdened with vexation. Therefore, nibbāna remains remote from one who would rather carry the burden of suffering than practise meditation.”
“许多染着，比如贪婪与恼怒，因为声的触发而生起，折磨牢固地抓取声的人，导致他的心负担着苦恼。因此，涅槃停驻在宁愿承受苦的重担也不练习禅修的人的远方。”
This needs no further elucidation as enough has been said about the attitude of mind on seeing, which may be substituted by hearing in the present context.
这行不需要更多的说明，在解说看到时心的状态的时候，所说已经很充分了，只是上下文中“看”和“听”的替换问题。
