DN 10 · 须婆经
110. 苏跋经
10. Subhasuttaṃ
2苏跋学童事
Subhamāṇavavatthu
444如是我闻：有一次，具寿阿难住在舍卫城的祇园给孤独园，那时世尊入灭后没多久。就在那个时候，学童须婆·多德亚之子因为有事情要办，也正好住在舍卫城。
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.
445于是，学童须婆·多德亚之子对一个学童说：“来吧，学童，你去拜访沙门阿难。到了之后，用我的名义向沙门阿难问候，问他是否轻安无病、身心安稳、气力充足、起居舒适。就说：‘学童须婆·多德亚之子问候具寿阿难，问他是否轻安无病、身心安稳、气力充足、起居舒适。’然后你再这样说：‘如果具寿阿难出于慈悯，肯光临学童须婆·多德亚之子的住处，那就太好了。’”
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.
446“好的，先生。”那位学童答应了学童须婆·多德亚之子后，就去拜见具寿阿难。到了之后，他和具寿阿难互相友好地寒暄问讯。说完了那些亲切、令人难忘的话之后，他就退坐在一边。坐在一边后，那位学童就对具寿阿难说：“学童须婆·多德亚之子问候具寿阿难，问他是否轻安无病、身心安稳、气力充足、起居舒适。他还这样说：‘如果具寿阿难出于慈悯，肯光临学童须婆·多德亚之子的住处，那就太好了。’”
‘‘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.
447听了这话，具寿阿难就对那位学童说：“学童，现在去不太方便。我今天服了一些药，身体有些影响。或许明天，等时间合适了，我们再去拜访吧。”
Evaṃ vutte, āyasmā ānando taṃ māṇavakaṃ etadavoca – ‘‘akālo kho, māṇavaka . Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti.
7“好的，先生。”那位学童答应了具寿阿难之后，就从座位上起身，去见学童须婆·多德亚之子。到了之后，他对学童须婆·多德亚之子说：“先生，我已经依照您的吩咐，对那位具寿阿难说了：‘学童须婆·多德亚之子问候具寿阿难，问他是否轻安无病、身心安稳、气力充足、起居舒适。他还这样说：如果具寿阿难出于慈悯，肯光临学童须婆·多德亚之子的住处，那就太好了。’我这样说了之后，先生，沙门阿难这样回答我：‘学童，现在去不太方便。我今天服了一些药，身体有些影响。或许明天，等时间合适了，我们再去拜访吧。’先生，事情到这里，其实已经算是办成了，因为那位具寿阿难已经同意明天会来拜访了。”
‘‘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.
448那一夜过后，第二天早晨，具寿阿难披上袈裟，拿着衣钵，由吉德咖比丘作为随行侍者，一起去了学童须婆·多德亚之子的住处。到了之后，就在预备好的座位上坐了下来。
Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
9那时，须婆·多德亚之子学童前往具寿阿难所在之处。到了之后，他与具寿阿难互相问候。在进行了友善的问候和愉快的交谈之后，他坐在一旁。坐定之后，须婆·多德亚之子学童对具寿阿难这样说道：“阿难尊者，您长久以来是那位乔达摩大师的侍者，亲近他、随侍左右。阿难尊者应当知道，那位乔达摩大师赞叹哪些法，又在哪些方面引导、安立、稳固了众人。阿难尊者，乔达摩大师到底赞叹哪些法，又在哪些方面引导、安立、稳固了众人呢？”
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?
449“学童，那位世尊赞叹三类蕴，并以此引导、安立、稳固了众人。是哪三类呢？就是圣戒蕴、圣定蕴、圣慧蕴。学童，世尊就是赞叹这三类蕴，并以此引导、安立、稳固了众生的。”
‘‘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.
11戒蕴
Sīlakkhandho
450“那么，阿难尊者，那位乔达摩大师所赞叹，并以此引导、安立、稳固众生的圣戒蕴，具体是指什么呢？”
‘‘Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?
13“学童，在此，如来出现于世间，是阿拉汉、正自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛、世尊。他自己证知、现证了这个包括天神、魔罗、梵天在内的世界，以及包括沙门、婆罗门、天神与人类在内的众生，然后教导他们。他宣说初善、中善、后善，意义与文词二者兼备的法，并揭示出那全然圆满、完全清净的梵行。那时，一位居士，或居士之子，或某个家族中的后裔，听闻了此法。他听法之后，对如来生起了信心。他具足这种信心，就这样思考：‘居家生活是逼仄的，是尘垢之道；出家则如旷野般开阔。留在家里，去过那种十全十美、清澈纯净如打磨过的贝壳一般的梵行生活，这并不容易。不如我剃除须发，穿上袈裟，离家而出家。’之后的某个时候，他或舍弃了微少的财富聚集，或舍弃了庞大的财富聚集；或告别了微少的亲属圈子，或告别了庞大的亲属圈子；剃除须发，穿上袈裟，离家而出家。如此出家之后，他安住于防护巴帝摩卡的戒律之中，具足行处与境界，在最微小的罪过上也能看到危险，摄持而修学众学处，以身、语的善业为伴，活命绝对清净，戒行圆满，守护诸根门，具足正念与正知，并且知足常乐。
‘‘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.
451“学童，比丘又是如何戒行圆满的呢？在此，学童，比丘舍弃杀生，远离杀生，他已放下棍棒、放下刀剑，有惭耻心，怀慈悯，为一切众生的福祉而住。学童，比丘就是这样：舍弃杀生，远离杀生，放下棍棒、放下刀剑，有惭耻心，怀慈悯，为一切众生的福祉而住。这便属于他的戒行。
‘‘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).
15再者，学童，有些沙门、婆罗门，受用了他人以净信供养的食物之后，却以这类畜生般的技艺、以邪命过活。那即是：如占卜、许愿、祈神、巫术、求雨、召唤、降神、看宅、看地、洁净仪式、沐浴仪式、献祭、催吐、泻药、泻上药、泻下药、治头痛、滴耳油、洗眼方、除眼翳、鼻药、药膏、涂抹剂、针刺疗法、外科手术、儿科医术、根药疗法的应用、草药的药典等等。他远离这类畜生般的技艺、这类邪命。学童，比丘就是如此：远离像那些沙门、婆罗门那样，受用他人以净信供养的食物后，以各类畜生般的技艺，诸如占卜、许愿……乃至草药的药典等，来邪命过活。这便属于他的戒行。”
‘‘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.
452「学童，就这样，戒行具足的比丘，不会从任何地方看见怖畏，这怖畏正是来自戒律的防护。就好像一位已经加冕的刹帝利国王，打败了所有敌人，不会从任何地方看见怖畏，这怖畏正是来自敌方的威胁。同样地，学童，戒行具足的比丘，不会从任何地方看见怖畏，这怖畏正是来自戒律的防护。他具备了这圣戒蕴，便能在内心体验到无过失的快乐。学童，就是这样，比丘戒行具足。」
‘‘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.
453「学童，这就是世尊所赞叹、并用来教导、引导、安立众生的圣戒蕴。而在此之上，尚有应作之事。」
‘‘Ayaṃ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya’’nti.
18「真是稀有啊，阿难尊者！真是不可思议啊，阿难尊者！阿难尊者，这圣戒蕴是圆满的，并非不圆满。阿难尊者，像这样圆满的圣戒蕴，我看不到它以外，在其他沙门、婆罗门那里能找到。阿难尊者，如果其他沙门、婆罗门能在自己身上看到这样圆满的圣戒蕴，他们光凭这个就该心满意足了，会想着：『这样就够了，这样就做完了，我们的沙门目标已经达到了，对我们来说，再没有其他应作之事了。』然而，阿难尊者您却这样说：『而在此之上，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 .
19定蕴
Samādhikkhandho
454「那么，阿难尊者，乔达摩大师所赞叹、并用来教导、引导、安立众生的圣定蕴，又是怎样的呢？」
‘‘Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?
21「学童，比丘如何在诸根上守护门呢？学童，在此，比丘以眼看到色之后，不执取其整体相，不执取其细部特征；因为，如果住于眼根不加防护，那么贪婪、忧恼这些恶、不善法就会侵入他，为了防护这些，他走上修行之道，他守护眼根，在眼根上达到防护。以耳听到声之后…以鼻嗅到香之后…以舌尝到味之后…以身触到触之后…以意了别法之后，不执取其整体相，不执取其细部特征；因为，如果住于意根不加防护，那么贪婪、忧恼这些恶、不善法就会侵入他，为了防护这些，他走上修行之道，他守护意根，在意根上达到防护。他具备了这圣根律仪，便能在内心体验到无漏的快乐。学童，就是这样，比丘在诸根上守护门。」
‘‘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.
455「学童，比丘又如何具念与正知呢？学童，在此，比丘在前进、返回时，是正知而作的人；在前看、侧看时，是正知而作的人；在屈伸肢体时，是正知而作的人；在穿着僧伽梨、持钵、着衣时，是正知而作的人；在吃、喝、咀嚼、品尝时，是正知而作的人；在大便、小便时，是正知而作的人；在行走、站立、坐着、入睡、醒来、说话、沉默时，是正知而作的人。学童，就是这样，比丘具念与正知。」
‘‘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.
456“学童，那么，比丘如何是知足的呢？学童，在此，比丘满足于能遮蔽身体的僧袍和能填饱肚子的乞食。他无论去哪里，都随身带着这些就出发。学童，就像鸟儿无论飞到哪里，都只带着自己的翅膀飞翔一样；同样的，学童，比丘满足于能遮蔽身体的僧袍和能填饱肚子的乞食。他无论去哪里，都随身带着这些就出发。学童，比丘就是这样知足的。
‘‘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.
457“他具备了这圣戒蕴，具备了这根律仪的圣防护，具备了这正念正知的圣行持，也具备了这圣知足之后，便会前往寂静的住处——山林、树下、山岳、岩洞、山窟、坟场、丛林、露天处、草堆。他在托钵乞食回来，用过饭后，便盘腿坐下，挺直上身，安立正念在前。
‘‘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.
458“他断除对世间的贪爱，以离贪的心安住，由此净化对贪爱的心。他断除嗔怒与嫌恶，以无嗔的心安住，慈悯一切众生，由此净化对嗔怒嫌恶的心。他断除昏沉与睡眠，以远离昏沉睡眠的心安住，保持光明想、具念正知，由此净化对昏沉睡眠的心。他断除掉举与追悔，以不掉举的心安住，内心平静安稳，由此净化对掉举追悔的心。他断除疑惑，以度越疑惑的心安住，对于善法不再犹豫不决，由此净化对疑惑的心。
‘‘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.
459“学童，这就像有人借了钱去做生意。他的那些生意都获得了成功。他不光还清了以前那些旧债本金，手头还有多余的钱可以养家。这时他就会这么想：‘我先前是借了钱去做生意的。我的那些生意都成功了。所以我还清了以前那些旧债本金，手头还有多余的钱可以养家。’他由于这个原因，就得到了欢喜，获得了喜悦。
‘‘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.
460“学童，这就像有个人生了病，很痛苦，病得很重；他没有胃口，身体也没什么力气。后来过了一段时间，他摆脱了那场病，有了胃口，身体也恢复了力气。这时他就会这么想：‘我先前是生了病的，很痛苦，病得很重；我没有胃口，身体也没什么力气。现在我摆脱了那场病，有了胃口，身体也恢复了力气。’他由于这个原因，就得到了欢喜，获得了喜悦。
‘‘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.
461“学童，这就像有个人被关在牢房里。后来过了一段时间，他从牢房里被释放出来，安然无恙，财产也没有任何损失。这时他就会这么想：‘我先前是被关在牢房里的。现在我从牢房里被释放出来了，安然无恙，财产也没有任何损失。’他由于这个原因，就得到了欢喜，获得了喜悦。”
‘‘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.
462「学童，就譬如有人原是奴隶，自己做不了主，得听别人使唤，想去哪儿都不由自己。后来，过了一段时间，他从那奴隶的身份中解脱了出来，自己能做主，不用听别人使唤，成了自由人，想去哪儿都可以由自己。这时他会这样想：'我以前是个奴隶，自己做不了主，得听别人使唤，想去哪儿都不由自己。现在我从那奴隶的身份中解脱出来了，自己能做主，不用听别人使唤，是个自由人，想去哪儿都可以由自己。' 因为这件事，他会感到欢喜，生起喜悦。
‘‘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.
463「学童，就譬如一个带着钱财和货物的人，走上一条穿过荒野的路，那里粮食短缺，充满危险。后来，过了一段时间，他平安地穿过了那片荒野，顺利抵达了村边的安全地带，那里安稳没有危险。这时他会这样想：'我以前带着钱财和货物，走上一条穿过荒野的路，那里粮食短缺，充满危险。现在我成功地穿过了那片荒野，平安地抵达了村边的安全地带，这里安稳没有危险。' 因为这件事，他会感到欢喜，生起喜悦。
‘‘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.
464「学童，同样地，当一位比丘自身这五种盖障还未被断除时，他观察自己，就像处在欠债的状况、患病的状况、被囚禁的状况、身为奴隶的状况、走在荒野险路的状况一样。
‘‘Evameva kho, māṇava, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.
465「学童，正如无债的状况、健康的状况、从牢狱获释的状况、身为自由人的状况、身处安稳之地的状况一样，比丘观察到自身那五种盖障已被断除时，也是同样的状况。
‘‘Seyyathāpi, māṇava, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ. Evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
466「当他观察到自身这五种盖障已被断除时，便生起了欢喜；欢喜的人便生起了喜悦；内心喜悦的人，身体变得轻安；身体轻安的人，便感受到快乐；快乐的人，心便入于定。
‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
467「他确实因远离了感官欲望、远离了不善法，进入了并安住在有寻、有伺，由远离而生的喜与乐的初禅。他以这由远离而生的喜与乐，浸润、遍润、充满、遍满这整个身体，使他的整个身体没有一处不被这由远离而生的喜与乐所触及。
‘‘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.
35「学童，就像一位熟练的浴师或他的徒弟，在铜盆里撒上沐浴粉后，一边洒水一边不断地揉和。这颗沐浴粉团既吸饱了水，含有充分的水分，内外都被水浸润透了，却不会滴出水来。学童，同样的道理，比丘以由远离而生的喜与乐，灌注、遍注、填满、遍满这个身体，他身体的任何一处都没有不被由远离而生的喜与乐所遍及。学童，比丘就是如此地舍离了欲乐、舍离了不善之诸法，有寻、有伺，由远离而生喜与乐，成就并安住于初禅。他以由远离而生的喜与乐，灌注、遍注、填满、遍满这个身体，他身体的任何一处都没有不被由远离而生的喜与乐所遍及。这就是他禅定上的成就。
‘‘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.
468「再者，学童，比丘由于寻与伺的止息，内心获得宁静，心念归于专一，无寻、无伺，由定而生喜与乐，成就并安住于第二禅。他以由定而生的喜与乐，灌注、遍注、填满、遍满这个身体，他身体的任何一处都没有不被由定而生的喜与乐所遍及。
‘‘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.
37「学童，就像有一个深邃的湖，湖水是从底部的泉眼涌出的。它没有东面的入水口，没有南面的入水口，没有西面的入水口，没有北面的入水口，而且天也不会时时降下充沛的雨水。然而，从那湖底涌出的清凉泉水，会灌注、遍注、填满、遍满整个湖泊，湖中没有一处不被清凉的泉水所遍及。学童，同样的道理，比丘……（中略）……学童，比丘就是如此由于寻与伺的止息……（中略）……成就并安住于第二禅。他以由定而生的喜与乐，灌注、遍注、填满、遍满这个身体，他身体的任何一处都没有不被由定而生的喜与乐所遍及。这就是他禅定上的成就。
‘‘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.
469「再者，学童，比丘对于喜也已离贪，安住于舍，具念、正知，且以身体感受快乐，这就是圣者们所称说的：『拥有舍、具念、住于快乐的人。』成就并安住于第三禅。他以这无喜的快乐，灌注、遍注、填满、遍满这个身体，他身体的任何一处都没有不被这无喜的快乐所遍及。
‘‘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.
39「学童，就像在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，它们生于水中、长于水中，从水中长出，且一直沉浸在水下生长。它们从头到尾、从根到顶都被清凉的池水所浸润、所遍注、所填满、所遍漫，那些青莲、红莲或白莲的每一片叶子都没有不被清凉池水所遍及的。学童，同样的道理，比丘……（中略）……学童，比丘就是如此对于喜也已离贪……（中略）……成就并安住于第三禅。他以这无喜的快乐，灌注、遍注、填满、遍满这个身体，他身体的任何一处都没有不被这无喜的快乐所遍及。这就是他禅定上的成就。
‘‘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.
470「再者，学童，比丘由于舍弃了乐，舍弃了苦，以及先前已灭没的喜悦与忧恼，无苦无乐，并具足因舍而来的极清净念，成就并安住于第四禅。他以这清净、明净的心遍满整个身体而坐，他身体的任何一处都没有不被这清净、明净的心所遍及。」
‘‘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.
41学童，就像一个人用白布从头到脚把自己裹起来坐着，他全身上下没有一处不被白布覆盖到一样。同样的，学童，一位比丘……学童，一位比丘因为舍断了乐与苦，以及先前喜与忧的消失，进入了超越苦乐、由舍与念的清净所成就的第四禅而安住。他以这颗全然清净、完全明净的心遍满此身而坐，全身上下没有一处不被这颗全然清净、完全明净的心所触及。这，就是他在定上的成就。
‘‘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.
471学童，这就是那位世尊所赞叹的圣定蕴，世尊也是在这里引导、安立、使众人坚固于此。而在此之上，尚有应作之事。
‘‘Ayaṃ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi , yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya’’nti.
43阿难尊者，这真是不可思议，阿难尊者，这真是从未有过！阿难尊者，这样看来，这个圣定蕴是圆满的，并非不圆满。阿难尊者，如此圆满的圣定蕴，我在其他教派的沙门和婆罗门那里，是看不到的。阿难尊者，即使其他教派的沙门和婆罗门，能看到自己有如此圆满的圣定蕴，他们也就会因此心满意足，心想：'这样就够了，我们的目标已经达成了，我们沙门修行的目的已经达到了，我们没有什么需要再往上做的了。'但是，阿难尊者您却这样说：'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.
44慧蕴
Paññākkhandho
472那么，阿难尊者，到底什么是圣慧蕴呢？就是那位乔达摩尊主所赞叹的，并且在那里引导、安立、使众人坚固于其上的？
‘‘Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?
46当他的心像这样进入了定，变得清净、明净、没有瑕疵、远离随烦恼、柔软、适合作业、稳固、达到了不动摇的状态时，他就把心导向并引向智与见。他如此了知：'我这个身体，是由色法构成的，是四大所成，由父母所生，靠着米饭和粥食来维持，它的本质就是无常、会衰败、会受磨损、会崩解、会坏灭的。而我的这个意识，就依附在这里、执着在这里。'
‘‘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.
47学童，就像一颗美丽的、天然的、有八个切面的、经过精工琢磨的琉璃宝珠，它清澈、透明、毫无浑浊，具足一切美好的特质。在它里面，穿有一条线，这条线是蓝色、或黄色、或红色、或白色、或淡黄色的。一个有眼睛的人，把它拿在手里仔细看，会知道：'这是一颗美丽的、天然的、有八个切面的、经过精工琢磨的琉璃宝珠，它清澈、透明、毫无浑浊，具足一切美好的特质。这里面穿有一条线，这条线是蓝色、或黄色、或红色、或白色、或淡黄色的。'同样的，学童，当一位比丘的心像这样进入了定，变得清净、明净、没有瑕疵、远离随烦恼、柔软、适合作业、稳固、达到了不动摇的状态时，他就把心导向并引向智与见。他如此了知：'我这个身体，是由色法构成的，是四大所成，由父母所生，靠着米饭和粥食来维持，它的本质就是无常、会衰败、会受磨损、会崩解、会坏灭的。而我的这个意识，就依附在这里、执着在这里。'学童，当比丘的心像这样进入了定……达到了不动摇的状态时，他把心导向并引向智与见。他如此了知……（中略）……执着在这里。这，就是他在慧上的成就。
‘‘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.
473学童，当他的心如此入定、清净、明澈、无垢、远离随烦恼、柔软、适合运作、安住不动时，他便引导心向于以意生身的创造。他从这个身体创造出另一个身体，有形态、由意所成、具足所有肢节、诸根无缺。
‘‘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.
49学童，就好比一个人从芦苇中抽出它的芯。他会这样想：'这是芦苇，这是芯；芦苇是一回事，芯是另一回事；这芯确实是从芦苇中抽出来的。' 学童，又好比一个人从剑鞘中拔出剑。他会这样想：'这是剑，这是鞘；剑是一回事，鞘是另一回事；这剑确实是从剑鞘中拔出来的。' 学童，又好比一个人把蛇从蛇篓中拿出来。他会这样想：'这是蛇，这是蛇篓；蛇是一回事，蛇篓是另一回事；这蛇确实是从蛇篓中取出来的。' 同样地，学童，一位比丘……学童，当一位比丘的心如此入定、清净、明澈、无垢、远离随烦恼、柔软、适合运作、安住不动时，他引导心向于以意生身的创造……这便成了他的智慧展现。
‘‘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.
474当他的心如此入定、清净、明澈、无垢、远离随烦恼、柔软、适合运作、安住不动时，他便引导心向于神通变化。他经验各种不同的神通：由一身变成多身，由多身变成一身；显身、隐身；穿过墙壁、城墙、山岳，通行无碍，如同在虚空中一样；在地里上下浮沉，如同在水里一样；在水面上行走而不沉没，如同在地上一样；在虚空中结跏趺坐而行，如同有翅膀的鸟一样；他用他的手去碰触、抚摩这样有大威力的日月；他还能用身体随意自在，直到梵天世界。
‘‘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.
51学童，就好比一位熟练的陶匠或他的学徒，用已经充分揉好的黏土，想要做成什么形状的容器，就能做成什么形状，制作出来。学童，又好比一位熟练的象牙匠或他的学徒，在一块已经充分处理的象牙上，想要雕成什么形状的象牙制品，就能雕成什么形状，制作出来。学童，又好比一位熟练的金匠或他的学徒，在一块已经充分处理的黄金上，想要打成什么形状的金器，就能打成什么形状，制作出来。同样地，学童，一位比丘……学童，当一位比丘的心如此入定、清净、明澈、无垢、远离随烦恼、柔软、适合运作、安住不动时，他引导心向于神通变化。他便经验各种不同的神通：由一身变成多身……能用身体随意自在，直到梵天世界。这便成了他的智慧展现。
‘‘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.
475当他的心如此入定……安住不动时，他便引导心向于天耳界。他以那清净、超越常人的天耳界，能听到两类声音——天界和人间的声音，无论是远的还是近的。学童，就好比一个正在走远路的人，他能听到鼓声、小鼓声、海螺声、铙钹声和铜锣声。他会这样想：'这是鼓声，那是小鼓声，那是海螺声、铙钹声、铜锣声。' 同样地，学童，一位比丘……学童，当一位比丘的心如此入定……安住不动时，他引导心向于天耳界。他以那清净、超越常人的天耳界，能听到两类声音——天界和人间的声音，无论是远的还是近的。这便成了他的智慧展现。
‘‘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.
476当他的心如此入定、清净、明澈、无垢、远离随烦恼、柔软、适合运作、安住不动时，他便引导心向于他心智。他用自己的心，遍知其他众生、其他个人的心后，清楚地知道：'有欲的心，他如实了知为有欲的心'，'离欲的心，他如实了知为离欲的心'；'有嗔的心，他如实了知为有嗔的心'，'离嗔的心，他如实了知为离嗔的心'；'有痴的心，他如实了知为有痴的心'，'离痴的心，他如实了知为离痴的心'；'昏沉的心，他如实了知为昏沉的心'，'散乱的心，他如实了知为散乱的心'；'广大的心，他如实了知为广大的心'，'非广大的心，他如实了知为非广大的心'；'有上的心，他如实了知为有上的心'，'无上的心，他如实了知为无上的心'；'入定的心，他如实了知为入定的心'，'未入定的心，他如实了知为未入定的心'；'解脱的心，他如实了知为解脱的心'，'未解脱的心，他如实了知为未解脱的心'。
‘‘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.
54学童，就像一位年轻爱美的女子或男子，对着一面清净明亮的镜子，或是一盆清澈的水，端详自己的面容时，如果脸上有污点，就知道有污点；如果没有污点，就知道没有污点。同样地，学童，一位比丘……学童，当一位比丘的心这样入定后……达到不动摇的状态时，他就将心导向并转向他心智。他能够以自己的心，去洞悉了解其他众生、其他人的心：有贪的心，他知道这是有贪的心……没有解脱的心，他知道这是没有解脱的心。这便成就了他的智慧。
‘‘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.
477当他的心这样入定后……达到不动摇的状态时，他就将心导向并转向宿命智。他能回忆起自己种种过去世的生活。比如，一世、两世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世，以及许多个世界坏灭的劫、许多个世界生成的劫、许多个世界坏灭又生成的劫。他记起：'在那里，我有这样的名字、这样的家族、这样的容貌、这样的饮食、这样经历苦乐、这样的寿命。从那里死后，我又投生到某处；在那里，我又有这样的名字、这样的家族、这样的容貌、这样的饮食、这样经历苦乐、这样的寿命；从那里死后，我才投生到这里。'如此，他能回忆起带有具体细节和特征的种种过去世生活。
‘‘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.
56学童，好比有一个人，从自己的村子去另一个村子，又从那个村子去别的村子，然后再从那个村子回到自己的村子。他心里会想：'我从自己的村子去了那个村子，在那里，我这样站过、这样坐过、这样说过话、这样沉默过。我又从那个村子去了另一个村子，在那里，我也这样站过、这样坐过、这样说过话、这样沉默过。现在，我从那个村子回到了自己的村子。'同样地，学童，一位比丘……学童，当一位比丘的心这样入定后……达到不动摇的状态时，他就将心导向并转向宿命智。他能回忆起种种过去世的生活，比如，一世……如此，他能回忆起带有具体细节和特征的种种过去世生活。这便成就了他的智慧。
‘‘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.
478当他的心这样入定后……达到不动摇的状态时，他就将心导向并转向众生死生智。他凭借清净的、超越凡人的天眼，看见众生死亡、投生，看见他们卑贱的、高贵的，美丽的、丑陋的，善趣的、恶趣的，他了知众生是如何依照自己的业力而流转的：'唉，这些尊贵的众生，身行恶、口行恶、意行恶，诽谤圣者，怀有邪见，造作邪见之业，他们在身体坏灭、命终之后，就投生到苦界、恶趣、堕处、地狱里去了。而这些尊贵的众生，身行善、口行善、意行善，不诽谤圣者，怀有正见，造作正见之业，他们在身体坏灭、命终之后，就投生到善趣、天界中去了。'如此，他凭借清净的、超越凡人的天眼，看见众生死亡、投生，看见他们卑贱的、高贵的，美丽的、丑陋的，善趣的、恶趣的，了知众生是如何依照自己的业力而流转的。
‘‘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.
58学童，好比在十字路口中央有一座高楼，一个视力清晰的人站在上面，能看见人们走进房子、走出房子，能看见人们在车道和马路上穿行，也能看见人们坐在十字路口的中央。他心里会明白：'这些人正在走进房子，那些人正在走出房子，这些人在车道和马路上穿行，那些人正坐在十字路口中央。'同样地，学童，一位比丘……学童，当一位比丘的心这样入定后……达到不动摇的状态时，他就将心导向并转向众生死生智。他凭借清净的、超越凡人的天眼，看见众生死亡、投生，看见他们卑贱的、高贵的，美丽的、丑陋的，善趣的、恶趣的，了知众生是如何依照自己的业力而流转的。这便成就了他的智慧。
‘‘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.
479当他的心这样入定，变得清净、明澈、没有瑕疵、远离随烦恼，柔软、适合作业、稳固、达到不动摇的状态时，他就将心导向并转向漏尽智。他如实地了知：'这是苦'；如实地了知：'这是苦的生起'；如实地了知：'这是苦的息灭'；如实地了知：'这是导向苦息灭的修行路径'。他如实地了知：'这些是烦恼'；如实地了知：'这是烦恼的生起'；如实地了知：'这是烦恼的息灭'；如实地了知：'这是导向烦恼息灭的修行路径'。当他这样了知、这样洞见时，他的心就从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。在解脱时，他生起了'已经解脱'的智。他了知：'生已穷尽，梵行已成就，应该做的都已做完了，不会再有如此的生命状态了。'
‘‘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.
60「学童，就像一个山脚下有个湖，湖水清澈、干净、没有混浊。有位视力正常的人站在岸边，会看到那些牡蛎、贝壳、卵石、碎石，还有成群的鱼游来游去或静止不动。他会知道：『这个湖的水真是清澈、干净、没有混浊啊，这里面有牡蛎、贝壳、卵石、碎石，还有成群的鱼，有的在游动，有的静止。』正是如此，学童，比丘……学童，当比丘的心如此安定……达到不动摇的状态时，他就引导心、让心朝向漏尽智。他如实地了知：『这是苦』……如实地了知：『这是导向漏灭的道路』。当他这样了知、这样看见时，心便从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。在解脱之中，生起了『已经解脱』的智慧。他了知：『生已尽，梵行已立，应作已作，不再有这之后的存在。』这就是他透过智慧所获得的。
‘‘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.
480「学童，这就是那位乔达摩世尊所赞叹的圣慧蕴，而且他也正是以此引导、教诲、安立了众人，让他们安住其中啊。然而，在这方面，已经没有什么更高要做的了。」
‘‘Ayaṃ kho, so māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Natthi cevettha uttarikaraṇīya’’nti.
62「太稀有了，阿难尊者！太不可思议了，阿难尊者！阿难尊者，这个圣慧蕴是圆满的，不是不圆满的。阿难尊者，像这样圆满的圣慧蕴，我在外界其他那些沙门和婆罗门当中，从来都没见到过。在这里，确实已经没有什么更高要做的了。真是太好了，阿难尊者！真是太好了，阿难尊者！阿难尊者，这情形就像一个倒扣的东西被翻正过来，一个被遮盖的东西被显露出来，一个迷路的人被指引了方向，或者在黑暗中有人举起油灯，让那些有眼睛的人能看到东西。就像这样，阿难尊者用种种方式把法阐述得明明白白。阿难尊者，从今往后，我要皈依那位乔达摩世尊、法以及比丘僧团。请阿难尊者记住，我从今天起直到生命终结，都是一位已经皈依的近事男了。」
‘‘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.
63苏跋经完，第十
Subhasuttaṃ niṭṭhitaṃ dasamaṃ.