10. Subhasuttaṃ10. 苏跋经
10. Subhasuttaṃ10. 苏跋经
Subhamāṇavavatthu苏跋学童事
§444
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.
如是我闻。一时，具寿阿难在世尊般涅槃后不久住于沙瓦提揭德林给孤独园。其时，青年婆罗门托黛雅之子须跋因某事而住于沙瓦提。
§445
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.
于是，青年婆罗门托黛雅之子须跋召唤某位青年婆罗门：「来，青年婆罗门，你前往沙门阿难处；前往后，代我问候沙门阿难少病、少恼、起居轻利、有力、安住：『尊者阿难，青年婆罗门托黛雅之子须跋问候尊者阿难少病、少恼、起居轻利、有力、安住。』并如此说：『善哉，愿尊者阿难出于悲悯而前往青年婆罗门托黛雅之子须跋家。』」
§446
‘‘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.
「是，尊者。」那位青年婆罗门答应青年婆罗门托黛雅之子须跋后，便前往具寿阿难处；前往后，与具寿阿难互相问候。交换了友好的寒暄之语后，坐在一旁。坐在一旁的那位青年婆罗门对具寿阿难如此说：「尊者阿难，青年婆罗门托黛雅之子须跋问候尊者阿难少病、少恼、起居轻利、有力、安住；并如此说：『善哉，愿尊者阿难出于悲悯而前往青年婆罗门托黛雅之子须跋家。』」
§447
Evaṃ vutte, āyasmā ānando taṃ māṇavakaṃ etadavoca – ‘‘akālo kho, māṇavaka . Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti.
如是说已，具寿阿难对那位青年婆罗门如此说：「青年婆罗门，现在不是时候。我今日已服下药物。或许明日，如因缘、时间适合，我们将前往。」
‘‘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.
「是，尊者。」那位青年婆罗门答应具寿阿难后，从座位起身，前往青年婆罗门托黛雅之子须跋处；前往后，对青年婆罗门托黛雅之子须跋如此说：「我已代尊者之言告诉彼尊者阿难：『尊者阿难，青年婆罗门托黛雅之子须跋问候尊者阿难少病、少恼、起居轻利、有力、安住；并如此说：善哉，愿尊者阿难出于悲悯而前往青年婆罗门托黛雅之子须跋家。』如是说已，尊者阿难对我如此说：『青年婆罗门，现在不是时候。我今日已服下药物。或许明日，如因缘、时间适合，我们将前往。』尊者，仅此——彼尊者阿难明日将前来之因缘已被建立。」
§448
Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
于是，具寿阿难在那夜过后，在上午穿好下衣，持钵与衣，以茄德咖比库为随行沙门，前往青年婆罗门托黛雅之子须跋家；前往后，于所铺设之座位上坐下。
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?
于是，青年婆罗门托黛雅之子须跋前往具寿阿难处；前往后，与具寿阿难互相问候。交换了友好的寒暄之语后，坐在一旁。坐在一旁的青年婆罗门托黛雅之子须跋对具寿阿难如此说：「尊者阿难，您是沙门果德玛长期的侍者，亲近而住于近处。尊者阿难知道彼尊者果德玛所赞叹之诸法、他劝人受持、安住、建立众人于其中的那些法。尊者阿难，彼尊者果德玛所赞叹、他劝人受持、安住、建立众人于其中的那些法是哪些呢？」
§449
‘‘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.
「青年婆罗门，彼世尊赞叹三蕴，并于此中劝导、安住、建立此大众。哪三蕴呢？圣戒蕴、圣定蕴、圣慧蕴。青年婆罗门，彼世尊赞叹此三蕴，并于此中劝导、安住、建立此大众。」
Sīlakkhandho戒蕴
§450
‘‘Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?
「那么，尊者阿难，什么是彼尊者果德玛所赞叹、他劝人受持、安住、建立众人于其中的圣戒蕴呢？」
‘‘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.
「青年婆罗门，于此，如来出现于世，阿拉汉、正等正觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛、世尊……（如同沙门果经第190-212段应详说）。」
§451
‘‘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).
「青年婆罗门，比库如何成就戒呢？青年婆罗门，于此，比库舍离杀生，远离杀生，放下刀杖，有惭有愧，对一切有情怀有慈悲而住……乃至……（如沙门果经详说戒蕴全部）。
‘‘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.
「或者，如诸沙门、婆罗门尊者食用信施之食物后，以如此之畜生明——邪命而生活——如占相、占梦、占身相、占风……乃至……（如沙门果经详说）——比库远离如此之畜生明——邪命。青年婆罗门，此亦属于比库的戒。」
§452
‘‘Sa kho so , 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.
「青年婆罗门，彼如此成就戒之比库，从戒的防护之故不见任何怖畏。青年婆罗门，譬如受灌顶刹帝利王，已降伏敌人，不见任何怖畏——从敌方而来。同样地，青年婆罗门，比库如此成就戒，从戒的防护之故不见任何怖畏。他成就此圣戒蕴而内心感受无罪之乐。青年婆罗门，如此比库成就戒。」
§453
‘‘Ayaṃ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya’’nti.
「青年婆罗门，此即是彼世尊所赞叹、他劝人受持、安住、建立此大众于其中的圣戒蕴。而且在此之上尚有应作之事。」
‘‘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 .
「奇哉，尊者阿难！希有哉，尊者阿难！此圣戒蕴是圆满的，不是不圆满的。尊者阿难，我在其他沙门、婆罗门中未见如此圆满之圣戒蕴。尊者阿难，若其他沙门、婆罗门在自身中见到如此圆满之圣戒蕴，他们亦会以此为满足：『此已足矣，此已作矣，我等沙门目标已达成，无更高之事可作。』然而尊者阿难却说：『在此之上尚有应作之事。』」
Samādhikkhandho定蕴
§454
‘‘Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?
「那么，尊者阿难，什么是彼尊者果德玛所赞叹、他劝人受持、安住、建立众人于其中的圣定蕴呢？」
‘‘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.
「青年婆罗门，比库如何守护诸根门呢？青年婆罗门，于此，比库以眼见色后不取相，不取细相。若使不守护眼根而住者贪、忧等诸恶不善法流入，他为守护此而行道。他守护眼根，于眼根中得守护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后不取相，不取细相。若使不守护意根而住者贪、忧等诸恶不善法流入，他为守护此而行道。他守护意根，于意根中得守护。他成就此圣根防护而内心感受无杂染之乐。青年婆罗门，如此比库守护诸根门。」
§455
‘‘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.
「青年婆罗门，比库如何具念正知呢？青年婆罗门，于此，比库于前进、后退时正知而行，于观看、回视时正知而行，于屈伸肢体时正知而行，于持桑喀帝、衣、钵时正知而行，于饮食、咀嚼、品尝时正知而行，于大小便利时正知而行，于行、立、坐、卧、醒、语、默时正知而行。青年婆罗门，如此比库具念正知。」
§456
‘‘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.
「青年婆罗门，比库如何知足呢？青年婆罗门，于此，比库以护身之衣、护腹之食而知足。他无论前往何方，只携带这些即行。譬如有翼之鸟无论飞至何方，只携带双翼而飞。同样地，青年婆罗门，比库以护身之衣、护腹之食而知足。他无论前往何方，只携带这些即行。青年婆罗门，如此比库知足。」
§457
‘‘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.
「他成就此圣戒蕴，成就此圣根防护，成就此圣念正知，成就此圣知足，便亲近偏远之住所——林中、树下、山岳、溪谷、山洞、冢间、丛林、露地、茅屋。他于食后从托钵回来，结跏趺坐，端正身躯，使念现前。」
§458
‘‘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.
「他舍世间之贪，以离贪之心而住，令心从贪得净。舍嗔恨，以无嗔之心而住，对一切有情怀慈悲，令心从嗔恨得净。舍昏沉睡眠，远离昏沉睡眠，具光明想、具念正知，令心从昏沉睡眠得净。舍掉举追悔，无掉举而住，内心寂静，令心从掉举追悔得净。舍疑，远离疑，对诸善法无疑而住，令心从疑得净。」
§459
‘‘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.
「青年婆罗门，譬如有人借债从事事业。他的事业成功，偿还昔日之债，余下者足以养育妻子。他如此思惟：『我前借债从事事业，事业已成，昔日之债已偿，余下者足以养育妻子。』因此他获得欣悦，感受快乐。」
§460
‘‘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.
「青年婆罗门，譬如有人生病、痛苦、重症；饮食不能入胃，身体无力。他后来从此病中痊愈，饮食能入胃，身体有力。他如此思惟：『我前生病、痛苦、重症；饮食不能入胃，身体无力。今从此病中痊愈，饮食能入胃，身体有力。』因此他获得欣悦，感受快乐。」
§461
‘‘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.
「青年婆罗门，譬如有人被缚于监狱。他后来从此监狱中脱离，平安无事，财物毫无损失。他如此思惟：『我前被缚于监狱。今从此监狱中脱离，平安无事，财物毫无损失。』因此他获得欣悦，感受快乐。」
§462
‘‘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.
「青年婆罗门，譬如有人为奴，非自主，受他主宰，不能随意而行。他后来从奴役中解脱，成为自主、不受他主宰、自由而随意而行者。他如此思惟：『我前为奴，非自主，受他主宰，不能随意而行。今从奴役中解脱，成为自主、不受他主宰、自由而随意而行。』因此他获得欣悦，感受快乐。」
§463
‘‘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.
「青年婆罗门，譬如有人有财、有物，踏上荒野长途——饥荒险路。他后来越过此荒野，安全地、平安地到达村庄边缘——一个安稳之地。他如此思惟：『我前有财、有物，踏上荒野长途——饥荒险路。今已越过此荒野，安全地、平安地到达村庄边缘——一个安稳之地。』因此他获得欣悦，感受快乐。」
§464
‘‘Evameva kho, māṇava, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.
「同样地，青年婆罗门，比库视五盖未断时如负债、如疾病、如监狱、如奴役、如荒野长途。」
§465
‘‘Seyyathāpi, māṇava, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ. Evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
「青年婆罗门，譬如无债、无病、出狱、自由、安稳之地。同样地，青年婆罗门，比库视此五盖已断时如是。」
§466
‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
「于自身中观见此五盖已断，他生起欣悦；欣悦者生起喜；喜意者身得轻安；身轻安者感受乐；有乐者心得定。」
§467
‘‘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.
「他离欲、离不善法，有寻、有伺，由离生喜乐，成就并安住于初禅那。他以由离生之喜乐遍满此身、充满、令满足、遍覆，使其全身无处不被由离生之喜乐所充满。」
‘‘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.
「青年婆罗门，譬如善巧之浴师或浴师弟子，于铜盘中撒入沐浴粉，以水遍洒遍洒，揉匀。此沐浴团浸润、遍湿，内外充满湿润而不滴落。同样地，青年婆罗门，比库以由离生之喜乐遍满此身、充满、令满足、遍覆，使其全身无处不被由离生之喜乐所充满。青年婆罗门，此亦属于比库的定。」
§468
‘‘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.
「复次，青年婆罗门，比库寻伺寂止，内心安定，心一境性，无寻、无伺，由定生喜乐，成就并安住于第二禅那。他以由定生之喜乐遍满此身、充满、令满足、遍覆，使其全身无处不被由定生之喜乐所充满。」
‘‘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.
「青年婆罗门，譬如深的水池，水从内涌出。此池东方、南方、西方、北方无水流入之口，亦无时时降下之雨水。然而池底涌出的清凉水流以清凉之水充满、流布、遍满、遍覆此池，使此池无处不被清凉之水所充满。同样地，青年婆罗门，比库以由定生之喜乐遍满此身、充满、令满足、遍覆，使其全身无处不被由定生之喜乐所充满。青年婆罗门，此亦属于比库的定。」
§469
‘‘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.
「复次，青年婆罗门，比库远离喜，舍而住，正念正知，身感受乐，圣者所谓『舍、具念、乐住』，成就并安住于第三禅那。他以离喜之乐遍满此身、充满、令满足、遍覆，使其全身无处不被离喜之乐所充满。」
‘‘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.
「青年婆罗门，譬如于青莲池、红莲池、白莲池中，某些青莲、红莲、白莲生于水中、长于水中、依水而住，从水底开始，以清凉之水遍浸、充满、遍满、遍覆至其顶端与根部；这些青莲、红莲、白莲无处不被清凉之水所充满。同样地，青年婆罗门，比库以离喜之乐遍满此身、充满、令满足、遍覆，使其全身无处不被离喜之乐所充满。青年婆罗门，此亦属于比库的定。」
§470
‘‘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.
「复次，青年婆罗门，比库舍乐舍苦，先前喜忧已灭，不苦不乐，舍念清净，成就并安住于第四禅那。他以清净、洁白之心遍满此身而坐；其全身无处不被清净、洁白之心所充满。」
‘‘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.
「青年婆罗门，譬如有人从头至脚披覆白布而坐，其全身无处不被白布所覆。同样地，青年婆罗门，比库以清净、洁白之心遍满此身而坐，其全身无处不被清净、洁白之心所充满。青年婆罗门，此亦属于比库的定。」
§471
‘‘Ayaṃ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi , yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya’’nti.
「青年婆罗门，此即是彼世尊所赞叹、他劝人受持、安住、建立此大众于其中的圣定蕴。而且在此之上尚有应作之事。」
‘‘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.
「奇哉，尊者阿难！希有哉，尊者阿难！此圣定蕴是圆满的，不是不圆满的。尊者阿难，我在其他沙门、婆罗门中未见如此圆满之圣定蕴。尊者阿难，若其他沙门、婆罗门在自身中见到如此圆满之圣定蕴，他们亦会以此为满足：『此已足矣，此已作矣，我等沙门目标已达成，无更高之事可作。』然而尊者阿难却说：『在此之上尚有应作之事。』」
Paññākkhandho慧蕴
§472
‘‘Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?
「那么，尊者阿难，什么是彼尊者果德玛所赞叹、他劝人受持、安住、建立众人于其中的圣慧蕴呢？」
‘‘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.
「彼心如是得定、清净、洁白、无秽、离随烦恼、柔软、适合作业、安住、已达不动时，将心导向、转向智见。他如是知：『我此身是色所成、四大所成、父母所生、米粥所长养、无常、坏法、碎法、散法、灭法。而我此识依此而系于此。』」
‘‘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.
「青年婆罗门，譬如宝珠琉璃——善美、殊胜、八面、善磨、澄净、透明、无浊、具一切美相。其中穿有青、黄、红、白或淡黄色之线。有眼者取于手上观察它：『此是宝珠琉璃，善美、殊胜、八面、善磨、澄净、透明、无浊、具一切美相。其中穿有青、黄、红、白或淡黄色之线。』同样地，青年婆罗门，比库心如是得定……乃至……已达不动时，将心导向、转向智见……青年婆罗门，此亦属于比库的慧。」
§473
‘‘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.
「彼心如是得定、清净、洁白、无秽、离随烦恼、柔软、适合作业、安住、已达不动时，将心导向、转向化作意所成身。他从此身化出另一身，有色、意所成，一切肢节具足，诸根不缺。」
‘‘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.
「青年婆罗门，譬如有人从茅草中抽出苇茎。他如此思惟：『此是茅草，此是苇茎；茅是一，苇是另一；然而苇茎是从茅草中抽出的。』又譬如有人从剑鞘中拔出剑。他如此思惟：『此是剑，此是剑鞘；剑是一，剑鞘是另一；然而剑是从剑鞘中拔出的。』又譬如有人从旧皮中取出蛇。他如此思惟：『此是蛇，此是旧皮；蛇是一，旧皮是另一；然而蛇是从旧皮中取出的。』同样地，青年婆罗门，比库心如是得定……乃至……已达不动时，将心导向、转向化作意所成身……青年婆罗门，此亦属于比库的慧。」
§474
‘‘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.
「彼心如是得定、清净、洁白、无秽、离随烦恼、柔软、适合作业、安住、已达不动时，将心导向、转向神变之种种。他体验种种神变：一身成多身，多身成一身……乃至……乃至以身自在行至梵天界。」
‘‘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.
「青年婆罗门，譬如善巧之陶师或陶师弟子，以善调之泥所欲何种器皿，皆能随其所欲而作。同样地，青年婆罗门，比库心如是得定……乃至……已达不动时，将心导向、转向神变之种种……青年婆罗门，此亦属于比库的慧。」
§475
‘‘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 . 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.
「彼心如是得定……乃至……已达不动时，将心导向、转向天耳界。他以清净、超越常人的天耳界听到远近两处之声音——天人及人之声……乃至……青年婆罗门，此亦属于比库的慧。」
§476
‘‘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.
「彼心如是得定、清净、洁白、无秽、离随烦恼、柔软、适合作业、安住、已达不动时，将心导向、转向他心智。他以心而知他众生、他人之心——有贪心知为有贪心，离贪心知为离贪心；有嗔心知为有嗔心，离嗔心知为离嗔心；有痴心知为有痴心，离痴心知为离痴心；收缩心知为收缩心，散乱心知为散乱心；广大心知为广大心，非广大心知为非广大心；有上心知为有上心，无上心知为无上心；已定心知为已定心，不定心知为不定心；已解脱心知为已解脱心，未解脱心知为未解脱心。」
‘‘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.
「青年婆罗门，譬如好打扮的女子或男子——年轻、年少——于清净、清澈的镜中，或清净的水钵中观察自己的面相，有痣者知为有痣，无痣者知为无痣。同样地，青年婆罗门，比库心如是得定……乃至……已达不动时，将心导向、转向他心智……青年婆罗门，此亦属于比库的慧。」
§477
‘‘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.
「彼心如是得定……乃至……已达不动时，将心导向、转向宿住随念智。他随念种种宿住——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、数次坏劫、数次成劫、数次成坏劫：『在此我名如是，姓如是，种姓如是，食如是，受乐苦如是，寿命如是，于彼处死后生于彼。于彼处我亦名如是……乃至……寿命如是，于彼处死后生于此。』他随念种种宿住的行相与细节。」
‘‘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.
「青年婆罗门，譬如有人从自村前往另一村；又从那村前往另一村；从那村再返回自村。他如此思惟：『我从自村前往某村，在那里我如此站立，如此坐下，如此说话，如此沉默；又从那村前往某村，在那里我如此站立，如此坐下，如此说话，如此沉默；从那村又返回自村。』同样地，青年婆罗门，比库心如是得定……乃至……已达不动时，将心导向、转向宿住随念智……青年婆罗门，此亦属于比库的慧。」
§478
‘‘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.
「彼心如是得定……乃至……已达不动时，将心导向、转向有情死生智。他以清净、超越常人的天眼见有情之死与生，了知其卑下、优胜、美丽、丑陋、善趣、恶趣，各各随其业而受生：『诸位贤者，此诸有情身行恶行、语行恶行、意行恶行，毁谤圣者，持邪见，行邪见业，他们身坏命终后，生于苦界、恶趣、堕处、地狱。然而诸位贤者，此诸有情身行善行、语行善行、意行善行，不毁谤圣者，持正见，行正见业，他们身坏命终后，生于善趣、天界。』如是他以清净、超越常人的天眼见有情之死与生，了知其卑下、优胜、美丽、丑陋、善趣、恶趣，各各随其业而受生。」
‘‘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.
「青年婆罗门，譬如在十字路口中央有一高楼，其上有眼者站立可见众人入屋、出屋，于车道往返，在街中央坐着。他如此思惟：『这些人入屋，这些人出屋，这些人于车道往返，这些人在街中央坐着。』同样地，青年婆罗门，比库心如是得定……乃至……已达不动时，将心导向、转向有情死生智……青年婆罗门，此亦属于比库的慧。」
§479
‘‘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.
「彼心如是得定、清净、洁白、无秽、离随烦恼、柔软、适合作业、安住、已达不动时，将心导向、转向诸漏尽智。他如实了知：『此是苦』，如实了知：『此是苦之集』，如实了知：『此是苦之灭』，如实了知：『此是至苦灭之道』。如实了知：『此是诸漏』，如实了知：『此是诸漏之集』，如实了知：『此是诸漏之灭』，如实了知：『此是至诸漏灭之道』。如此了知、如此见时，他的心从欲漏中解脱，从有漏中解脱，从无明漏中解脱。已解脱则有『已解脱』之智，了知：『生已尽，梵行已立，应作已作，不再有此生。』」
‘‘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.
「青年婆罗门，譬如山顶上的水池，清净、澄清、无浊。其中有眼者于岸上站立可见贝、螺、砾、石、鱼之动静：『这是贝、螺、砾、石，这些是鱼——动着、静止。』他如此思惟：『这是池，清净、澄清、无浊；这里是贝、螺、砾、石，这些是鱼——动着、静止。』同样地，青年婆罗门，比库心如是得定、清净、洁白、无秽、离随烦恼、柔软、适合作业、安住、已达不动时，将心导向、转向诸漏尽智……青年婆罗门，此亦属于比库的慧。」
§480
‘‘Ayaṃ kho, so māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Natthi cevettha uttarikaraṇīya’’nti.
「青年婆罗门，此即是彼世尊所赞叹、他劝人受持、安住、建立此大众于其中的圣慧蕴。而且此上无更应作之事。」
‘‘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 uttarikaraṇīyaṃ . 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.
「奇哉，尊者阿难！希有哉，尊者阿难！此圣慧蕴是圆满的，不是不圆满的。尊者阿难，我在其他沙门、婆罗门中未见如此圆满之圣慧蕴。在此之上并无更应作之事。奇哉，尊者阿难！希有哉，尊者阿难！尊者阿难，譬如令倒者竖立、覆者开显、为迷者指路、于黑暗中持灯——『具眼者得见诸色』——同样地，尊者阿难以种种方便开示了法。我皈依彼尊者果德玛、法与比库僧团。愿尊者阿难接受我为近事男，从今日起，尽形寿皈依。
Subhasuttaṃ niṭṭhitaṃ dasamaṃ. · 苏跋经完,第十