B0102010110subhasuttaṃ（舒美經）c3.5s

Subhasuttaṃ

Subhamāṇavavatthu

Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati kenacideva karaṇīyena.
Atha kho subho māṇavo todeyyaputto aññataraṃ māṇavakaṃ āmantesi – 『『ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – 『subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī』ti. Evañca vadehi – 『sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā』』』ti.
『『Evaṃ, bho』』ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so māṇavako āyasmantaṃ ānandaṃ etadavoca – 『『subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – 『sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā』』』ti.
Evaṃ vutte, āyasmā ānando taṃ māṇavakaṃ etadavoca – 『『akālo kho, māṇavaka . Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā』』ti.

『『Evaṃ, bho』』ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami ; upasaṅkamitvā subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca, 『『avocumhā kho mayaṃ bhoto vacanena taṃ bhavantaṃ ānandaṃ – 『subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati, evañca vadeti – 『『sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā』』』ti. Evaṃ vutte, bho, samaṇo ānando maṃ etadavoca – 『akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā』ti. Ettāvatāpi kho, bho, katameva etaṃ, yato kho so bhavaṃ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā』』ti.

Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto āyasmantaṃ ānandaṃ etadavoca – 『『bhavañhi ānando tassa bhoto gotamassa dīgharattaṃ upaṭṭhāko santikāvacaro samīpacārī. Bhavametaṃ ānando jāneyya, yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Katamesānaṃ kho, bho ānanda, dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosi; kattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī』』ti?

『『Tiṇṇaṃ kho, māṇava, khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Katamesaṃ tiṇṇaṃ? Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa. Imesaṃ kho, māṇava, tiṇṇaṃ khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī』』ti.

Sīlakkhandho

這是我對文字的完整直譯：吉祥經蘇跋摩納瓦事我是這樣聽說的 - 有一次，尊者阿難在舍衛城祇樹給孤獨園住。那時世尊剛入涅槃不久。當時，托提耶之子蘇跋摩納瓦因某事住在舍衛城。於是，托提耶之子蘇跋摩納瓦對一個年輕人說："來吧，年輕人，去沙門阿難那裡；到了之後，以我的名義問候沙門阿難少病少惱、輕安強健、安樂而住 - '托提耶之子蘇跋摩納瓦問候尊者阿難少病少惱、輕安強健、安樂而住'。並這樣說：'請尊者阿難慈悲，到托提耶之子蘇跋摩納瓦的住處來。'" "是，先生。"那年輕人答應了托提耶之子蘇跋摩納瓦，就去尊者阿難那裡。到了之後，與尊者阿難互相問候。寒暄禮貌的交談之後，坐在一旁。坐在一旁的那年輕人對尊者阿難說："托提耶之子蘇跋摩納瓦問候尊者阿難少病少惱、輕安強健、安樂而住；並這樣說：'請尊者阿難慈悲，到托提耶之子蘇跋摩納瓦的住處來。'" 這樣說時，尊者阿難對那年輕人說："年輕人，現在不是時候。我今天已經服用了藥。也許明天我們可以在適當的時候去。" "是，先生。"那年輕人答應了尊者阿難，從座位上起來，去托提耶之子蘇跋摩納瓦那裡。到了之後，對托提耶之子蘇跋摩納瓦說："先生，我們已經按您的話對尊者阿難說了 - '托提耶之子蘇跋摩納瓦問候尊者阿難少病少惱、輕安強健、安樂而住；並這樣說："請尊者阿難慈悲，到托提耶之子蘇跋摩納瓦的住處來。"'先生，說了這些之後，沙門阿難對我說：'年輕人，現在不是時候。我今天已經服用了藥。也許明天我們可以在適當的時候去。'先生，這樣做已經足夠了，因為尊者阿難已經同意明天來訪。" 然後，尊者阿難在那夜過後，在上午時分，穿好衣服，拿著缽和衣，帶著侍者比丘車多迦，去托提耶之子蘇跋摩納瓦的住處。到了之後，坐在準備好的座位上。然後，托提耶之子蘇跋摩納瓦去尊者阿難那裡。到了之後，與尊者阿難互相問候。寒暄禮貌的交談之後，坐在一旁。坐在一旁的托提耶之子蘇跋摩納瓦對尊者阿難說："尊者阿難長期以來一直是喬達摩尊者的侍者，親近隨侍。尊者阿難應該知道，喬達摩尊者讚歎哪些法，以及他在哪些方面教導、安置、建立這些人們。尊者阿難，喬達摩尊者讚歎哪些法？在哪些方面教導、安置、建立這些人們？" "年輕人，世尊讚歎三種蘊，並在這些方面教導、安置、建立這些人們。哪三種？聖戒蘊、聖定蘊、聖慧蘊。年輕人，世尊讚歎這三種蘊，並在這些方面教導、安置、建立這些人們。" 戒蘊

『『Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī』』ti?

『『Idha, māṇava, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – 『sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti. 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. So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

『『Kathañca, māṇava, bhikkhu sīlasampanno hoti? Idha, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Yampi, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati; idampissa hoti sīlasmiṃ. (Yathā 194 yāva 210 anucchedesu evaṃ vitthāretabbaṃ).

『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ, santikammaṃ paṇidhikammaṃ…pe… osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

『『Sa kho so [ayaṃ kho so (ka.)], māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, māṇava, bhikkhu sīlasampanno hoti.

這是我對文字的完整直譯： "尊者阿難，那麼什麼是聖戒蘊，喬達摩尊者讚歎它，並在這方面教導、安置、建立這些人們？" "年輕人，這裡，如來出現於世間，是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他以自己的智慧證悟並宣說這個世間，包括天、魔、梵、沙門、婆羅門、天、人。他宣說法，初善、中善、后善，有義有文，顯示完全圓滿清凈的梵行。居士或居士子或生在其他種姓家庭的人聽聞此法。他聽聞此法后，對如來生起信心。他具足這信心，如此思惟：'在家生活擁擠，是塵垢之道；出家生活是空曠的。在家住著不容易修習完全圓滿、完全清凈、如貝殼般光潔的梵行。我何不剃除鬚髮，披上袈裟衣，從在家生活出家，進入無家的生活。'他後來捨棄少量或大量的財富，捨棄少量或大量的親屬，剃除鬚髮，披上袈裟衣，從在家生活出家，進入無家的生活。他如此出家后，遵守波羅提木叉戒律而住，具足行為和生活，對微小的過失也見到危險，受持學處而學習，具足善的身業語業，清凈活命，具足戒行，守護諸根門，具足正念正知，知足。年輕人，比丘如何具足戒行？這裡，年輕人，比丘舍離殺生，遠離殺生，放下棍杖，放下武器，有慚有愧，以慈悲心利益一切有情而住。年輕人，比丘舍離殺生，遠離殺生，放下棍杖，放下武器，有慚有愧，以慈悲心利益一切有情而住；這是他的戒行。（如194至210段那樣詳細解說）正如某些沙門、婆羅門食用信施的食物，卻以這樣的畜生明和邪命謀生，即：和平咒術、祈願咒術、鬼神咒術、地咒術、雨咒術、旱咒術、宅地咒術、宅地凈化咒術、漱口法、沐浴法、獻供法、催吐法、瀉藥法、上吐法、下瀉法、頭痛藥、耳油、眼藥、鼻藥、眼藥、反眼藥、白內障手術、外科手術、兒科醫療、根本藥物的給予、藥物的解除等等，他遠離這樣的畜生明和邪命。年輕人，比丘遠離某些沙門、婆羅門食用信施的食物，卻以這樣的畜生明和邪命謀生，即：和平咒術、祈願咒術...藥物的解除等等。這也是他的戒行。年輕人，這位如此具足戒行的比丘不從任何方面看到恐懼，這是由於戒律的防護。年輕人，就像一位已灌頂的剎帝利王，已經擊敗敵人，不從任何方面看到恐懼，這是由於敵人的緣故。同樣地，年輕人，這位如此具足戒行的比丘不從任何方面看到恐懼，這是由於戒律的防護。他具足這聖戒蘊，內心體驗無過失的快樂。年輕人，這就是比丘如何具足戒行。

『『Ayaṃ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya』』nti.

『『Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho, ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu – 『alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīya』nti. Atha ca pana bhavaṃ ānando evamāha – 『atthi cevettha uttarikaraṇīya』』』nti [imassa anantaraṃ sī. pī. potthakesu 『『paṭhamabhāṇavāraṃ』』ti pāṭho dissati].

Samādhikkhandho

『『Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī』』ti?

『『Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? Idha, māṇava, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, māṇava, bhikkhu indriyesu guttadvāro hoti.

『『Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? Idha, māṇava, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.
『『Kathañca, māṇava, bhikkhu santuṭṭho hoti? Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti ; evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, māṇava, bhikkhu santuṭṭho hoti.
『『So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.
『『So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

這是我對文字的完整直譯： "年輕人，這就是世尊讚歎的聖戒蘊，他在這方面教導、安置、建立這些人們。而在這裡還有更多要做的。" "尊者阿難，真是不可思議，真是奇妙！尊者阿難，這聖戒蘊是完整的，不是不完整的。尊者阿難，我在此之外的其他沙門、婆羅門中看不到如此完整的聖戒蘊。尊者阿難，如果此外的其他沙門、婆羅門在自己身上看到如此完整的聖戒蘊，他們就會因此而滿足 - '這就足夠了，這就做到了，我們已經達到了沙門的目標，我們沒有什麼更多要做的了。'然而尊者阿難卻說 - '在這裡還有更多要做的'。" 定蘊 "尊者阿難，那麼什麼是聖定蘊，喬達摩尊者讚歎它，並在這方面教導、安置、建立這些人們？" "年輕人，比丘如何守護諸根門？這裡，年輕人，比丘以眼見色時，不取相，不取細相。因為如果他住于不防護眼根，貪、憂、惡不善法就會流入，他爲了防護而修習，保護眼根，成就眼根的防護。以耳聞聲時...以鼻嗅香時...以舌嘗味時...以身觸所觸時...以意識法時，不取相，不取細相。因為如果他住于不防護意根，貪、憂、惡不善法就會流入，他爲了防護而修習，保護意根，成就意根的防護。他具足這聖諸根防護，內心體驗無染污的快樂。年輕人，這就是比丘如何守護諸根門。年輕人，比丘如何具足正念正知？這裡，年輕人，比丘在前進、後退時保持正知，在前視、后視時保持正知，在屈伸肢體時保持正知，在穿著僧伽梨、持缽和衣時保持正知，在吃、喝、咀嚼、品嚐時保持正知，在大小便時保持正知，在行、住、坐、臥、醒、語、默時保持正知。年輕人，這就是比丘如何具足正念正知。年輕人，比丘如何知足？這裡，年輕人，比丘以蔽體的衣服、充腹的食物而知足。他無論去哪裡，都只攜帶這些。年輕人，就像有翼的鳥兒無論飛到哪裡，只帶著它的羽翼；同樣地，年輕人，比丘以蔽體的衣服、充腹的食物而知足。他無論去哪裡，都只攜帶這些。年輕人，這就是比丘如何知足。他具足這聖戒蘊，具足這聖諸根防護，具足這聖正念正知，具足這聖知足，他親近寂靜的住處 - 林野、樹下、山嶽、峽谷、山洞、墳場、叢林、露地、草堆。他在飯後，從乞食回來，結跏趺坐，保持身體正直，在面前建立正念。他舍離對世間的貪慾，以離貪的心而住，凈化心中的貪慾。舍離瞋恚，以無瞋的心而住，以慈悲心利益一切眾生，凈化心中的瞋恚。舍離昏沉睡眠，遠離昏沉睡眠而住，具光明想，正念正知，凈化心中的昏沉睡眠。舍離掉舉惡作，內心平靜而住，凈化心中的掉舉惡作。舍離疑惑，超越疑惑而住，對善法無疑，凈化心中的疑惑。

『『Seyyathāpi, māṇava, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – 『ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ . Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
『『Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – 『ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
『『Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – 『ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ. Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
『『Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – 『ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
『『Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya, sotthinā gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa – 『ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi kantāraṃ nitthiṇṇo, sotthinā gāmantaṃ anuppatto khemaṃ appaṭibhaya』nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
『『Evameva kho, māṇava, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.
『『Seyyathāpi, māṇava, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ. Evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
『『Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
『『So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

『『Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sandeyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. Evameva kho, māṇava, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

這是我對文字的完整直譯：年輕人，就像一個人借債后從事事業。他的事業成功了。他還清了舊債，還有剩餘可以養家。他會這樣想：'我以前借債從事事業。我的事業成功了。我還清了舊債，還有剩餘可以養家。'他因此而獲得喜悅，達到快樂。年輕人，就像一個人生病了，痛苦，重病。他不想吃飯，身體也沒有力氣。後來他從那病中康復了，想吃飯了，身體也有了力氣。他會這樣想：'我以前生病了，痛苦，重病。我不想吃飯，身體也沒有力氣。現在我從那病中康復了，想吃飯了，身體也有了力氣。'他因此而獲得喜悅，達到快樂。年輕人，就像一個人被關在監獄裡。後來他從那監獄中安全無恙地釋放了，他的財產也沒有損失。他會這樣想：'我以前被關在監獄裡。現在我從那監獄中安全無恙地釋放了，我的財產也沒有損失。'他因此而獲得喜悅，達到快樂。年輕人，就像一個人是奴隸，不能自主，受他人支配，不能隨意而行。後來他從那奴隸身份中解脫，能夠自主，不受他人支配，自由人，能隨意而行。他會這樣想：'我以前是奴隸，不能自主，受他人支配，不能隨意而行。現在我從那奴隸身份中解脫，能夠自主，不受他人支配，自由人，能隨意而行。'他因此而獲得喜悅，達到快樂。年輕人，就像一個有錢有財的人走上一條穿越荒野的道路，那裡缺乏食物，充滿危險。後來他安全地渡過那荒野，到達安全無危險的村莊邊緣。他會這樣想：'我以前有錢有財，走上一條穿越荒野的道路，那裡缺乏食物，充滿危險。現在我已經渡過了荒野，安全地到達了安全無危險的村莊邊緣。'他因此而獲得喜悅，達到快樂。同樣地，年輕人，比丘看待這五蓋未斷除在自己身上，就像債務、疾病、監獄、奴隸身份、穿越荒野的道路。年輕人，就像無債、健康、從監獄釋放、自由身、安全地帶。同樣地，比丘看到這五蓋在自己身上已經斷除。當他看到這五蓋在自己身上已經斷除時，喜悅生起；有了喜悅，喜生起；心有了喜，身體輕安；身體輕安，他感受到樂；有了樂，心得定。他離開了慾望，離開了不善法，進入並安住于有尋有伺、由離生喜樂的初禪。他以這由離生的喜樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被這由離生的喜樂所遍滿。年輕人，就像一個熟練的澡堂師或澡堂師的學徒在銅盆裡撒上沐浴粉，然後慢慢地灑水揉搓，使沐浴球浸透水分，裡裏外外都被水分浸透，但不會滴水。同樣地，年輕人，比丘以這由離生的喜樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被這由離生的喜樂所遍滿。年輕人，比丘離開了慾望，離開了不善法，進入並安住于有尋有伺、由離生喜樂的初禪。他以這由離生的喜樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被這由離生的喜樂所遍滿。這也是他的定。

『『Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

『『Seyyathāpi , māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā… pe… dutiyaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

『『Puna caparaṃ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno , sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 『『upekkhako satimā sukhavihārī』』ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

『『Seyyathāpi, māṇava, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

『『Puna caparaṃ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

『『Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

這是我對文字的完整直譯：再者，年輕人，比丘由於尋伺的平息，內心寧靜，心一境性，無尋無伺，由定生喜樂，進入並安住于第二禪。他以這由定生的喜樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被這由定生的喜樂所遍滿。年輕人，就像一個深潭，水從地下涌出。它既沒有從東方來的水流入口，也沒有從南方來的水流入口，也沒有從西方來的水流入口，也沒有從北方來的水流入口，天也不時下雨。但是從那深潭中涌出的涼水流會浸潤、遍滿、充滿、遍佈那個深潭，使得整個深潭沒有任何部分不被涼水所遍滿。同樣地，年輕人，比丘...年輕人，比丘由於尋伺的平息...進入並安住于第二禪。他以這由定生的喜樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被這由定生的喜樂所遍滿。這也是他的定。再者，年輕人，比丘離喜，住于舍，具念正知，以身感受樂，正如聖者們所說的"舍念樂住"，進入並安住于第三禪。他以這離喜之樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被這離喜之樂所遍滿。年輕人，就像在青蓮池、紅蓮池或白蓮池中，有些青蓮、紅蓮或白蓮生在水中，長在水中，不出水面，沉在水下，從根到頂都被涼水浸透、遍滿、充滿、遍佈，沒有任何部分不被涼水所遍滿。同樣地，年輕人，比丘...年輕人，比丘離喜...進入並安住于第三禪。他以這離喜之樂浸潤、遍滿、充滿、遍佈這個身體，他的整個身體沒有任何部分不被這離喜之樂所遍滿。這也是他的定。再者，年輕人，比丘舍離樂和苦，之前的喜憂已滅，不苦不樂，舍念清凈，進入並安住于第四禪。他以清凈光明的心遍滿而坐，他的整個身體沒有任何部分不被清凈光明的心所遍滿。年輕人，就像一個人全身包裹著白布而坐，他的全身沒有任何部分不被白布所覆蓋。同樣地，年輕人，比丘...年輕人，比丘舍離樂和苦，之前的喜憂已滅，不苦不樂，舍念清凈，進入並安住于第四禪。他以清凈光明的心遍滿而坐，他的整個身體沒有任何部分不被清凈光明的心所遍滿。這也是他的定。

『『Ayaṃ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi , yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya』』nti.

『『Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu – 『alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīya』nti. Atha ca pana bhavaṃ ānando evamāha – 『atthi cevettha uttarikaraṇīya』』』nti.

Paññākkhandho

『『Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī』』ti?

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – 『ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha』nti.

『『Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – 『ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā』ti. Evameva kho, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – 『ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedana-viddhaṃsanadhammo. Idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha』nti. Yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti…pe… ettha paṭibaddhanti. Idampissa hoti paññāya.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

『『Seyyathāpi , māṇava, puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa – 『ayaṃ muñjo ayaṃ īsikā; añño muñjo aññā īsikā; muñjamhā tveva īsikā pavāḷhā』ti. Seyyathā vā pana, māṇava, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – 『ayaṃ asi, ayaṃ kosi; añño asi, aññā kosi; kosiyā tveva asi pavāḷho』ti. Seyyathā vā pana, māṇava, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – 『ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato』ti . Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti…pe…. Idampissa hoti paññāya.

這是我對文字的完整直譯： "年輕人，這就是世尊讚歎的聖定蘊，他在這方面教導、安置、建立這些人們。而在這裡還有更多要做的。" "尊者阿難，真是不可思議，真是奇妙！尊者阿難，這聖定蘊是完整的，不是不完整的。尊者阿難，我在此之外的其他沙門、婆羅門中看不到如此完整的聖定蘊。尊者阿難，如果此外的其他沙門、婆羅門在自己身上看到如此完整的聖定蘊，他們就會因此而滿足 - '這就足夠了，這就做到了，我們已經達到了沙門的目標，我們沒有什麼更多要做的了。'然而尊者阿難卻說 - '在這裡還有更多要做的'。" 慧蘊 "尊者阿難，那麼什麼是聖慧蘊，喬達摩尊者讚歎它，並在這方面教導、安置、建立這些人們？" "當他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，他引導、傾向心於智見。他如此了知：'這是我的身體，有色，由四大組成，父母所生，飯糰所養，是無常、需要塗抹、按摩、破壞、散滅的法；而這是我的識，依止於此，繫縛於此。' 年輕人，就像有一顆美麗的毗琉璃寶石，八面體，精工琢磨，清澈、透明、無瑕，具備一切優良品質。其中穿有一條線，可能是藍色、黃色、紅色、白色或淡黃色。一個有眼睛的人把它拿在手中觀察：'這是一顆美麗的毗琉璃寶石，八面體，精工琢磨，清澈、透明、無瑕，具備一切優良品質。其中穿有一條線，是藍色、黃色、紅色、白色或淡黃色。'同樣地，年輕人，當比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，他引導、傾向心於智見。他如此了知：'這是我的身體，有色，由四大組成，父母所生，飯糰所養，是無常、需要塗抹、按摩、破壞、散滅的法；而這是我的識，依止於此，繫縛於此。'年輕人，當比丘的心如此入定...他如此了知...繫縛於此。這也是他的慧。當他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，他引導、傾向心於創造意生身。他從這個身體創造出另一個身體，有色，由意念所成，具有一切肢體，諸根完具。年輕人，就像一個人從文草中抽出莖。他會這樣想：'這是文草，這是莖；文草是一回事，莖是另一回事；但莖是從文草中抽出來的。'或者，年輕人，就像一個人從鞘中抽出劍。他會這樣想：'這是劍，這是鞘；劍是一回事，鞘是另一回事；但劍是從鞘中抽出來的。'或者，年輕人，就像一個人從蛇簍中取出蛇。他會這樣想：'這是蛇，這是蛇簍；蛇是一回事，蛇簍是另一回事；但蛇是從蛇簍中取出來的。'同樣地，年輕人，比丘...年輕人，當比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，他引導、傾向心於創造意生身...這也是他的慧。

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti. Āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.

『『Seyyathāpi , māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaññadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaññadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Idampissa hoti paññāya.

『『So evaṃ samāhite citte…pe… āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa – 『bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo iti』pi [itipīti (ka.)]. Evameva kho, māṇava, bhikkhu…pe…. Yampi māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampissa hoti paññāya.

這是我對文字的完整直譯：當他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，他引導、傾向心於種種神通。他體驗各種神通：一身變多身，多身變一身；顯現、隱形；穿墻、穿壁、穿山而過，無礙如行空中；出沒于地中，如在水中；履水如履地；結跏趺坐，飛行虛空，如有翼鳥；手摸撫摩日月，如此大神力、大威德；乃至梵天界，身自在轉。年輕人，就像一個熟練的陶工或陶工的學徒，用精製的黏土可以製作任何他想要的器皿。或者，年輕人，就像一個熟練的象牙匠或象牙匠的學徒，用精製的象牙可以製作任何他想要的象牙製品。或者，年輕人，就像一個熟練的金匠或金匠的學徒，用精製的金子可以製作任何他想要的金飾。同樣地，年輕人，比丘...年輕人，當比丘的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，他引導、傾向心於種種神通。他體驗各種神通：一身變多身...乃至梵天界，身自在轉。這也是他的慧。當他的心如此入定...不動搖時，他引導、傾向心於天耳界。他以清凈、超人的天耳，聽到兩種聲音：天上的和人間的，無論遠近。年輕人，就像一個人在旅途中，他會聽到鼓聲、小鼓聲、螺貝、鐃鈸和大鼓的聲音。他會這樣想：'這是鼓聲，這是小鼓聲，這是螺貝、鐃鈸和大鼓的聲音。'同樣地，年輕人，比丘...年輕人，當比丘的心如此入定...不動搖時，他引導、傾向心於天耳界。他以清凈、超人的天耳，聽到兩種聲音：天上的和人間的，無論遠近。這也是他的慧。

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, 『sarāgaṃ vā cittaṃ sarāgaṃ citta』nti pajānāti, 『vītarāgaṃ vā cittaṃ vītarāgaṃ citta』nti pajānāti, 『sadosaṃ vā cittaṃ sadosaṃ citta』nti pajānāti, 『vītadosaṃ vā cittaṃ vītadosaṃ citta』nti pajānāti, 『samohaṃ vā cittaṃ samohaṃ citta』nti pajānāti, 『vītamohaṃ vā cittaṃ vītamohaṃ citta』nti pajānāti, 『saṅkhittaṃ vā cittaṃ saṅkhittaṃ citta』nti pajānāti, 『vikkhittaṃ vā cittaṃ vikkhittaṃ citta』nti pajānāti, 『mahaggataṃ vā cittaṃ mahaggataṃ citta』nti pajānāti, 『amahaggataṃ vā cittaṃ amahaggataṃ citta』nti pajānāti, 『sauttaraṃ vā cittaṃ sauttaraṃ citta』nti pajānāti, 『anuttaraṃ vā cittaṃ anuttaraṃ citta』nti pajānāti, 『samāhitaṃ vā cittaṃ samāhitaṃ citta』nti pajānāti, 『asamāhitaṃ vā cittaṃ asamāhitaṃ citta』nti pajānāti, 『vimuttaṃ vā cittaṃ vimuttaṃ citta』nti pajānāti, 『avimuttaṃ vā cittaṃ avimuttaṃ citta』nti pajānāti.

『『Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā sakaṇikanti jāneyya, akaṇikaṃ vā akaṇikanti jāneyya. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite…pe… āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ purapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. Idampissa hoti paññāya.

『『So evaṃ samāhite citte…pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

『『Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya; tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya . Tassa evamassa – 『ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. So tamhāpi gāmā amuṃ gāmaṃ gacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. Somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato』ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti . So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampissa hoti paññāya.

這是我對文字的完整直譯：當他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，他引導、傾向心於他心智。他以自己的心遍知其他眾生、其他人的心，了知有貪的心為有貪的心，了知離貪的心為離貪的心，了知有瞋的心為有瞋的心，了知離瞋的心為離瞋的心，了知有癡的心為有癡的心，了知離癡的心為離癡的心，了知收縮的心為收縮的心，了知散亂的心為散亂的心，了知廣大的心為廣大的心，了知不廣大的心為不廣大的心，了知有上的心為有上的心，了知無上的心為無上的心，了知入定的心為入定的心，了知不入定的心為不入定的心，了知解脫的心為解脫的心，了知未解脫的心為未解脫的心。年輕人，就像一個年輕的男子或女子，愛好裝飾，在清凈明亮的鏡子中或清澈的水盆中觀察自己的面容，如果有斑點就知道有斑點，如果沒有斑點就知道沒有斑點。同樣地，年輕人，比丘...年輕人，當比丘的心如此入定...不動搖時，他引導、傾向心於他心智。他以自己的心遍知其他眾生、其他人的心，了知有貪的心為有貪的心...了知未解脫的心為未解脫的心。這也是他的慧。當他的心如此入定...不動搖時，他引導、傾向心於宿命隨念智。他憶念多種前世，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，許多壞劫、許多成劫、許多壞成劫：'在那裡我有如此名、如此姓、如此容貌、如此食物、如此苦樂感受、如此壽命。我從那裡死後，又生在那裡。在那裡我又有如此名、如此姓、如此容貌、如此食物、如此苦樂感受、如此壽命。我從那裡死後，又生在這裡。'如此，他憶念許多前世的狀況和細節。年輕人，就像一個人從自己的村子到另一個村子，然後又從那個村子到另一個村子，最後又回到自己的村子。他會這樣想：'我從自己的村子到了那個村子，在那裡我這樣站著，這樣坐著，這樣說話，這樣保持沉默。然後我從那個村子又到了那個村子，在那裡我也這樣站著，這樣坐著，這樣說話，這樣保持沉默。現在我從那個村子又回到了自己的村子。'同樣地，年輕人，比丘...年輕人，當比丘的心如此入定...不動搖時，他引導、傾向心於宿命隨念智。他憶念多種前世，即一生...如此，他憶念許多前世的狀況和細節。這也是他的慧。

『『So evaṃ samāhite citte…pe… āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

『『Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa – 『ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhesiṅghāṭake nisinnā』ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. Idampissa hoti paññāya.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti; ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti , ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti.

『『Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippikasambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – 『ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippikasambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī』ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti…pe… āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti . Idampissa hoti paññāya.

這是我對文字的完整直譯：當他的心如此入定...不動搖時，他引導、傾向心於眾生死生智。他以清凈、超人的天眼，看見眾生死時、生時，低劣的、高貴的，美麗的、醜陋的，幸運的、不幸的，了知眾生隨業而去：'這些眾生具足身惡行、語惡行、意惡行，誹謗聖者，持邪見，行邪見業。他們身壞命終后，生於惡趣、惡道、墮處、地獄。或者這些眾生具足身善行、語善行、意善行，不誹謗聖者，持正見，行正見業。他們身壞命終后，生於善趣、天界。'如此，他以清凈、超人的天眼，看見眾生死時、生時，低劣的、高貴的，美麗的、醜陋的，幸運的、不幸的，了知眾生隨業而去。年輕人，就像在十字路口中心有一座高樓，一個有眼睛的人站在那裡，能看到人們進入房子、離開房子、在街道上行走、坐在十字路口中心。他會這樣想：'這些人進入房子，這些人離開房子，這些人在街道上行走，這些人坐在十字路口中心。'同樣地，年輕人，比丘...年輕人，當比丘的心如此入定...不動搖時，他引導、傾向心於眾生死生智。他以清凈、超人的天眼，看見眾生死時、生時，低劣的、高貴的，美麗的、醜陋的，幸運的、不幸的，了知眾生隨業而去。這也是他的慧。當他的心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，他引導、傾向心於漏盡智。他如實了知：'這是苦'，如實了知：'這是苦的生起'，如實了知：'這是苦的滅盡'，如實了知：'這是導向苦滅的道路'；如實了知：'這些是漏'，如實了知：'這是漏的生起'，如實了知：'這是漏的滅盡'，如實了知：'這是導向漏滅的道路'。當他如此知、如此見時，他的心從欲漏解脫，從有漏解脫，從無明漏解脫。在解脫時，有"已解脫"的智慧。他了知：'生已盡，梵行已立，所作已辦，不受後有。' 年輕人，就像在山間有一個清澈、明凈、無濁的水池。一個有眼睛的人站在岸邊，能看到貝殼、礫石、砂礫，以及魚群遊動或靜止。他會這樣想：'這個水池清澈、明凈、無濁。這裡有貝殼、礫石、砂礫，還有魚群在遊動或靜止。'同樣地，年輕人，比丘...年輕人，當比丘的心如此入定...不動搖時，他引導、傾向心於漏盡智。他如實了知：'這是苦'...如實了知：'這是導向漏滅的道路'。當他如此知、如此見時，他的心從欲漏解脫，從有漏解脫，從無明漏解脫。在解脫時，有"已解脫"的智慧。他了知：'生已盡，梵行已立，所作已辦，不受後有。'這也是他的慧。

『『Ayaṃ kho, so māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Natthi cevettha uttarikaraṇīya』』nti.

『『Acchariyaṃ , bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho ānanda, ariyaṃ paññākkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Natthi cevettha [na samanupassāmi…pe… natthi no kiñci (syā. ka.)] uttarikaraṇīyaṃ [uttariṃ karaṇīyanti (sī. syā. pī.) uttarikaraṇīyanti (ka.)]. Abhikkantaṃ, bho ānanda, abhikkantaṃ, bho ānanda! Seyyathāpi, bho ānanda, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya 『cakkhumanto rūpāni dakkhantī』ti. Evamevaṃ bhotā ānandena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho ānanda, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ ānando dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

這是我對文字的完整直譯： "年輕人，這就是世尊讚歎的聖慧蘊，他在這方面教導、安置、建立這些人們。在這裡沒有更多要做的了。" "尊者阿難，真是不可思議，真是奇妙！尊者阿難，這聖慧蘊是完整的，不是不完整的。尊者阿難，我在此之外的其他沙門、婆羅門中看不到如此完整的聖慧蘊。在這裡沒有更多要做的了。尊者阿難，太妙了！尊者阿難，太妙了！就像有人扶起倒下的東西，揭開遮蔽的東西，為迷路者指明道路，在黑暗中舉起油燈，讓有眼睛的人能看見形色。同樣地，尊者阿難以種種方式闡明了法。尊者阿難，我歸依那位喬達摩尊者、法和比丘僧團。愿尊者阿難記住我是從今天起終生歸依的優婆塞。"

Subhasuttaṃ niṭṭhitaṃ dasamaṃ.

這是我對文字的完整直譯：須婆經結束，第十。