10. Subhasuttaṃ

Subhamāṇavavatthu

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.

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.

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.

447. 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.

448. 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?

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.

Sīlakkhandho



这是我对文本的完整直译：
吉祥经
苏跋摩纳瓦事
我是这样听说的 - 有一次，尊者阿难在舍卫城祇树给孤独园住。那时世尊刚入涅槃不久。当时，托提耶之子苏跋摩纳瓦因某事住在舍卫城。
于是，托提耶之子苏跋摩纳瓦对一个年轻人说："来吧，年轻人，去沙门阿难那里；到了之后，以我的名义问候沙门阿难少病少恼、轻安强健、安乐而住 - '托提耶之子苏跋摩纳瓦问候尊者阿难少病少恼、轻安强健、安乐而住'。并这样说：'请尊者阿难慈悲，到托提耶之子苏跋摩纳瓦的住处来。'"
"是，先生。"那年轻人答应了托提耶之子苏跋摩纳瓦，就去尊者阿难那里。到了之后，与尊者阿难互相问候。寒暄礼貌的交谈之后，坐在一旁。坐在一旁的那年轻人对尊者阿难说："托提耶之子苏跋摩纳瓦问候尊者阿难少病少恼、轻安强健、安乐而住；并这样说：'请尊者阿难慈悲，到托提耶之子苏跋摩纳瓦的住处来。'"
这样说时，尊者阿难对那年轻人说："年轻人，现在不是时候。我今天已经服用了药。也许明天我们可以在适当的时候去。"
"是，先生。"那年轻人答应了尊者阿难，从座位上起来，去托提耶之子苏跋摩纳瓦那里。到了之后，对托提耶之子苏跋摩纳瓦说："先生，我们已经按您的话对尊者阿难说了 - '托提耶之子苏跋摩纳瓦问候尊者阿难少病少恼、轻安强健、安乐而住；并这样说："请尊者阿难慈悲，到托提耶之子苏跋摩纳瓦的住处来。"'先生，说了这些之后，沙门阿难对我说：'年轻人，现在不是时候。我今天已经服用了药。也许明天我们可以在适当的时候去。'先生，这样做已经足够了，因为尊者阿难已经同意明天来访。"
然后，尊者阿难在那夜过后，在上午时分，穿好衣服，拿着钵和衣，带着侍者比丘车多迦，去托提耶之子苏跋摩纳瓦的住处。到了之后，坐在准备好的座位上。
然后，托提耶之子苏跋摩纳瓦去尊者阿难那里。到了之后，与尊者阿难互相问候。寒暄礼貌的交谈之后，坐在一旁。坐在一旁的托提耶之子苏跋摩纳瓦对尊者阿难说："尊者阿难长期以来一直是乔达摩尊者的侍者，亲近随侍。尊者阿难应该知道，乔达摩尊者赞叹哪些法，以及他在哪些方面教导、安置、建立这些人们。尊者阿难，乔达摩尊者赞叹哪些法？在哪些方面教导、安置、建立这些人们？"
"年轻人，世尊赞叹三种蕴，并在这些方面教导、安置、建立这些人们。哪三种？圣戒蕴、圣定蕴、圣慧蕴。年轻人，世尊赞叹这三种蕴，并在这些方面教导、安置、建立这些人们。"
戒蕴

450. ‘‘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.

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).

‘‘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. ‘‘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.



这是我对文本的完整直译：
"尊者阿难，那么什么是圣戒蕴，乔达摩尊者赞叹它，并在这方面教导、安置、建立这些人们？"
"年轻人，这里，如来出现于世间，是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他以自己的智慧证悟并宣说这个世间，包括天、魔、梵、沙门、婆罗门、天、人。他宣说法，初善、中善、后善，有义有文，显示完全圆满清净的梵行。居士或居士子或生在其他种姓家庭的人听闻此法。他听闻此法后，对如来生起信心。他具足这信心，如此思惟：'在家生活拥挤，是尘垢之道；出家生活是空旷的。在家住着不容易修习完全圆满、完全清净、如贝壳般光洁的梵行。我何不剃除须发，披上袈裟衣，从在家生活出家，进入无家的生活。'他后来舍弃少量或大量的财富，舍弃少量或大量的亲属，剃除须发，披上袈裟衣，从在家生活出家，进入无家的生活。他如此出家后，遵守波罗提木叉戒律而住，具足行为和生活，对微小的过失也见到危险，受持学处而学习，具足善的身业语业，清净活命，具足戒行，守护诸根门，具足正念正知，知足。
年轻人，比丘如何具足戒行？这里，年轻人，比丘舍离杀生，远离杀生，放下棍杖，放下武器，有惭有愧，以慈悲心利益一切有情而住。年轻人，比丘舍离杀生，远离杀生，放下棍杖，放下武器，有惭有愧，以慈悲心利益一切有情而住；这是他的戒行。（如194至210段那样详细解说）
正如某些沙门、婆罗门食用信施的食物，却以这样的畜生明和邪命谋生，即：和平咒术、祈愿咒术、鬼神咒术、地咒术、雨咒术、旱咒术、宅地咒术、宅地净化咒术、漱口法、沐浴法、献供法、催吐法、泻药法、上吐法、下泻法、头痛药、耳油、眼药、鼻药、眼药、反眼药、白内障手术、外科手术、儿科医疗、根本药物的给予、药物的解除等等，他远离这样的畜生明和邪命。年轻人，比丘远离某些沙门、婆罗门食用信施的食物，却以这样的畜生明和邪命谋生，即：和平咒术、祈愿咒术...药物的解除等等。这也是他的戒行。
年轻人，这位如此具足戒行的比丘不从任何方面看到恐惧，这是由于戒律的防护。年轻人，就像一位已灌顶的刹帝利王，已经击败敌人，不从任何方面看到恐惧，这是由于敌人的缘故。同样地，年轻人，这位如此具足戒行的比丘不从任何方面看到恐惧，这是由于戒律的防护。他具足这圣戒蕴，内心体验无过失的快乐。年轻人，这就是比丘如何具足戒行。

453. ‘‘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

454. ‘‘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.

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.

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.

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.

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.



这是我对文本的完整直译：
"年轻人，这就是世尊赞叹的圣戒蕴，他在这方面教导、安置、建立这些人们。而在这里还有更多要做的。"
"尊者阿难，真是不可思议，真是奇妙！尊者阿难，这圣戒蕴是完整的，不是不完整的。尊者阿难，我在此之外的其他沙门、婆罗门中看不到如此完整的圣戒蕴。尊者阿难，如果此外的其他沙门、婆罗门在自己身上看到如此完整的圣戒蕴，他们就会因此而满足 - '这就足够了，这就做到了，我们已经达到了沙门的目标，我们没有什么更多要做的了。'然而尊者阿难却说 - '在这里还有更多要做的'。"
定蕴
"尊者阿难，那么什么是圣定蕴，乔达摩尊者赞叹它，并在这方面教导、安置、建立这些人们？"
"年轻人，比丘如何守护诸根门？这里，年轻人，比丘以眼见色时，不取相，不取细相。因为如果他住于不防护眼根，贪、忧、恶不善法就会流入，他为了防护而修习，保护眼根，成就眼根的防护。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意识法时，不取相，不取细相。因为如果他住于不防护意根，贪、忧、恶不善法就会流入，他为了防护而修习，保护意根，成就意根的防护。他具足这圣诸根防护，内心体验无染污的快乐。年轻人，这就是比丘如何守护诸根门。
年轻人，比丘如何具足正念正知？这里，年轻人，比丘在前进、后退时保持正知，在前视、后视时保持正知，在屈伸肢体时保持正知，在穿着僧伽梨、持钵和衣时保持正知，在吃、喝、咀嚼、品尝时保持正知，在大小便时保持正知，在行、住、坐、卧、醒、语、默时保持正知。年轻人，这就是比丘如何具足正念正知。
年轻人，比丘如何知足？这里，年轻人，比丘以蔽体的衣服、充腹的食物而知足。他无论去哪里，都只携带这些。年轻人，就像有翼的鸟儿无论飞到哪里，只带着它的羽翼；同样地，年轻人，比丘以蔽体的衣服、充腹的食物而知足。他无论去哪里，都只携带这些。年轻人，这就是比丘如何知足。
他具足这圣戒蕴，具足这圣诸根防护，具足这圣正念正知，具足这圣知足，他亲近寂静的住处 - 林野、树下、山岳、峡谷、山洞、坟场、丛林、露地、草堆。他在饭后，从乞食回来，结跏趺坐，保持身体正直，在面前建立正念。
他舍离对世间的贪欲，以离贪的心而住，净化心中的贪欲。舍离瞋恚，以无瞋的心而住，以慈悲心利益一切众生，净化心中的瞋恚。舍离昏沉睡眠，远离昏沉睡眠而住，具光明想，正念正知，净化心中的昏沉睡眠。舍离掉举恶作，内心平静而住，净化心中的掉举恶作。舍离疑惑，超越疑惑而住，对善法无疑，净化心中的疑惑。

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.

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.

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.

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.

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.

464. ‘‘Evameva kho, māṇava, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

465. ‘‘Seyyathāpi, māṇava, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ. Evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

466. ‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

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.

‘‘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.



这是我对文本的完整直译：
年轻人，就像一个人借债后从事事业。他的事业成功了。他还清了旧债，还有剩余可以养家。他会这样想：'我以前借债从事事业。我的事业成功了。我还清了旧债，还有剩余可以养家。'他因此而获得喜悦，达到快乐。
年轻人，就像一个人生病了，痛苦，重病。他不想吃饭，身体也没有力气。后来他从那病中康复了，想吃饭了，身体也有了力气。他会这样想：'我以前生病了，痛苦，重病。我不想吃饭，身体也没有力气。现在我从那病中康复了，想吃饭了，身体也有了力气。'他因此而获得喜悦，达到快乐。
年轻人，就像一个人被关在监狱里。后来他从那监狱中安全无恙地释放了，他的财产也没有损失。他会这样想：'我以前被关在监狱里。现在我从那监狱中安全无恙地释放了，我的财产也没有损失。'他因此而获得喜悦，达到快乐。
年轻人，就像一个人是奴隶，不能自主，受他人支配，不能随意而行。后来他从那奴隶身份中解脱，能够自主，不受他人支配，自由人，能随意而行。他会这样想：'我以前是奴隶，不能自主，受他人支配，不能随意而行。现在我从那奴隶身份中解脱，能够自主，不受他人支配，自由人，能随意而行。'他因此而获得喜悦，达到快乐。
年轻人，就像一个有钱有财的人走上一条穿越荒野的道路，那里缺乏食物，充满危险。后来他安全地渡过那荒野，到达安全无危险的村庄边缘。他会这样想：'我以前有钱有财，走上一条穿越荒野的道路，那里缺乏食物，充满危险。现在我已经渡过了荒野，安全地到达了安全无危险的村庄边缘。'他因此而获得喜悦，达到快乐。
同样地，年轻人，比丘看待这五盖未断除在自己身上，就像债务、疾病、监狱、奴隶身份、穿越荒野的道路。
年轻人，就像无债、健康、从监狱释放、自由身、安全地带。同样地，比丘看到这五盖在自己身上已经断除。
当他看到这五盖在自己身上已经断除时，喜悦生起；有了喜悦，喜生起；心有了喜，身体轻安；身体轻安，他感受到乐；有了乐，心得定。
他离开了欲望，离开了不善法，进入并安住于有寻有伺、由离生喜乐的初禅。他以这由离生的喜乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被这由离生的喜乐所遍满。
年轻人，就像一个熟练的澡堂师或澡堂师的学徒在铜盆里撒上沐浴粉，然后慢慢地洒水揉搓，使沐浴球浸透水分，里里外外都被水分浸透，但不会滴水。同样地，年轻人，比丘以这由离生的喜乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被这由离生的喜乐所遍满。年轻人，比丘离开了欲望，离开了不善法，进入并安住于有寻有伺、由离生喜乐的初禅。他以这由离生的喜乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被这由离生的喜乐所遍满。这也是他的定。

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.

‘‘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. ‘‘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.

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.

‘‘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.



这是我对文本的完整直译：
再者，年轻人，比丘由于寻伺的平息，内心宁静，心一境性，无寻无伺，由定生喜乐，进入并安住于第二禅。他以这由定生的喜乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被这由定生的喜乐所遍满。
年轻人，就像一个深潭，水从地下涌出。它既没有从东方来的水流入口，也没有从南方来的水流入口，也没有从西方来的水流入口，也没有从北方来的水流入口，天也不时下雨。但是从那深潭中涌出的凉水流会浸润、遍满、充满、遍布那个深潭，使得整个深潭没有任何部分不被凉水所遍满。同样地，年轻人，比丘...年轻人，比丘由于寻伺的平息...进入并安住于第二禅。他以这由定生的喜乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被这由定生的喜乐所遍满。这也是他的定。
再者，年轻人，比丘离喜，住于舍，具念正知，以身感受乐，正如圣者们所说的"舍念乐住"，进入并安住于第三禅。他以这离喜之乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被这离喜之乐所遍满。
年轻人，就像在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲生在水中，长在水中，不出水面，沉在水下，从根到顶都被凉水浸透、遍满、充满、遍布，没有任何部分不被凉水所遍满。同样地，年轻人，比丘...年轻人，比丘离喜...进入并安住于第三禅。他以这离喜之乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被这离喜之乐所遍满。这也是他的定。
再者，年轻人，比丘舍离乐和苦，之前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅。他以清净光明的心遍满而坐，他的整个身体没有任何部分不被清净光明的心所遍满。
年轻人，就像一个人全身包裹着白布而坐，他的全身没有任何部分不被白布所覆盖。同样地，年轻人，比丘...年轻人，比丘舍离乐和苦，之前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅。他以清净光明的心遍满而坐，他的整个身体没有任何部分不被清净光明的心所遍满。这也是他的定。

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

‘‘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

472. ‘‘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.

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.

‘‘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.



这是我对文本的完整直译：
"年轻人，这就是世尊赞叹的圣定蕴，他在这方面教导、安置、建立这些人们。而在这里还有更多要做的。"
"尊者阿难，真是不可思议，真是奇妙！尊者阿难，这圣定蕴是完整的，不是不完整的。尊者阿难，我在此之外的其他沙门、婆罗门中看不到如此完整的圣定蕴。尊者阿难，如果此外的其他沙门、婆罗门在自己身上看到如此完整的圣定蕴，他们就会因此而满足 - '这就足够了，这就做到了，我们已经达到了沙门的目标，我们没有什么更多要做的了。'然而尊者阿难却说 - '在这里还有更多要做的'。"
慧蕴
"尊者阿难，那么什么是圣慧蕴，乔达摩尊者赞叹它，并在这方面教导、安置、建立这些人们？"
"当他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导、倾向心于智见。他如此了知：'这是我的身体，有色，由四大组成，父母所生，饭团所养，是无常、需要涂抹、按摩、破坏、散灭的法；而这是我的识，依止于此，系缚于此。'
年轻人，就像有一颗美丽的毗琉璃宝石，八面体，精工琢磨，清澈、透明、无瑕，具备一切优良品质。其中穿有一条线，可能是蓝色、黄色、红色、白色或淡黄色。一个有眼睛的人把它拿在手中观察：'这是一颗美丽的毗琉璃宝石，八面体，精工琢磨，清澈、透明、无瑕，具备一切优良品质。其中穿有一条线，是蓝色、黄色、红色、白色或淡黄色。'同样地，年轻人，当比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导、倾向心于智见。他如此了知：'这是我的身体，有色，由四大组成，父母所生，饭团所养，是无常、需要涂抹、按摩、破坏、散灭的法；而这是我的识，依止于此，系缚于此。'年轻人，当比丘的心如此入定...他如此了知...系缚于此。这也是他的慧。
当他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导、倾向心于创造意生身。他从这个身体创造出另一个身体，有色，由意念所成，具有一切肢体，诸根完具。
年轻人，就像一个人从文草中抽出茎。他会这样想：'这是文草，这是茎；文草是一回事，茎是另一回事；但茎是从文草中抽出来的。'或者，年轻人，就像一个人从鞘中抽出剑。他会这样想：'这是剑，这是鞘；剑是一回事，鞘是另一回事；但剑是从鞘中抽出来的。'或者，年轻人，就像一个人从蛇篓中取出蛇。他会这样想：'这是蛇，这是蛇篓；蛇是一回事，蛇篓是另一回事；但蛇是从蛇篓中取出来的。'同样地，年轻人，比丘...年轻人，当比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导、倾向心于创造意生身...这也是他的慧。

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.

‘‘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. ‘‘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.



这是我对文本的完整直译：
当他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导、倾向心于种种神通。他体验各种神通：一身变多身，多身变一身；显现、隐形；穿墙、穿壁、穿山而过，无碍如行空中；出没于地中，如在水中；履水如履地；结跏趺坐，飞行虚空，如有翼鸟；手摸抚摩日月，如此大神力、大威德；乃至梵天界，身自在转。
年轻人，就像一个熟练的陶工或陶工的学徒，用精制的黏土可以制作任何他想要的器皿。或者，年轻人，就像一个熟练的象牙匠或象牙匠的学徒，用精制的象牙可以制作任何他想要的象牙制品。或者，年轻人，就像一个熟练的金匠或金匠的学徒，用精制的金子可以制作任何他想要的金饰。同样地，年轻人，比丘...年轻人，当比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导、倾向心于种种神通。他体验各种神通：一身变多身...乃至梵天界，身自在转。这也是他的慧。
当他的心如此入定...不动摇时，他引导、倾向心于天耳界。他以清净、超人的天耳，听到两种声音：天上的和人间的，无论远近。年轻人，就像一个人在旅途中，他会听到鼓声、小鼓声、螺贝、铙钹和大鼓的声音。他会这样想：'这是鼓声，这是小鼓声，这是螺贝、铙钹和大鼓的声音。'同样地，年轻人，比丘...年轻人，当比丘的心如此入定...不动摇时，他引导、倾向心于天耳界。他以清净、超人的天耳，听到两种声音：天上的和人间的，无论远近。这也是他的慧。

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.

‘‘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. ‘‘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.



这是我对文本的完整直译：
当他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导、倾向心于他心智。他以自己的心遍知其他众生、其他人的心，了知有贪的心为有贪的心，了知离贪的心为离贪的心，了知有瞋的心为有瞋的心，了知离瞋的心为离瞋的心，了知有痴的心为有痴的心，了知离痴的心为离痴的心，了知收缩的心为收缩的心，了知散乱的心为散乱的心，了知广大的心为广大的心，了知不广大的心为不广大的心，了知有上的心为有上的心，了知无上的心为无上的心，了知入定的心为入定的心，了知不入定的心为不入定的心，了知解脱的心为解脱的心，了知未解脱的心为未解脱的心。
年轻人，就像一个年轻的男子或女子，爱好装饰，在清净明亮的镜子中或清澈的水盆中观察自己的面容，如果有斑点就知道有斑点，如果没有斑点就知道没有斑点。同样地，年轻人，比丘...年轻人，当比丘的心如此入定...不动摇时，他引导、倾向心于他心智。他以自己的心遍知其他众生、其他人的心，了知有贪的心为有贪的心...了知未解脱的心为未解脱的心。这也是他的慧。
当他的心如此入定...不动摇时，他引导、倾向心于宿命随念智。他忆念多种前世，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，许多坏劫、许多成劫、许多坏成劫：'在那里我有如此名、如此姓、如此容貌、如此食物、如此苦乐感受、如此寿命。我从那里死后，又生在那里。在那里我又有如此名、如此姓、如此容貌、如此食物、如此苦乐感受、如此寿命。我从那里死后，又生在这里。'如此，他忆念许多前世的状况和细节。
年轻人，就像一个人从自己的村子到另一个村子，然后又从那个村子到另一个村子，最后又回到自己的村子。他会这样想：'我从自己的村子到了那个村子，在那里我这样站着，这样坐着，这样说话，这样保持沉默。然后我从那个村子又到了那个村子，在那里我也这样站着，这样坐着，这样说话，这样保持沉默。现在我从那个村子又回到了自己的村子。'同样地，年轻人，比丘...年轻人，当比丘的心如此入定...不动摇时，他引导、倾向心于宿命随念智。他忆念多种前世，即一生...如此，他忆念许多前世的状况和细节。这也是他的慧。

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.

‘‘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. ‘‘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.



这是我对文本的完整直译：
当他的心如此入定...不动摇时，他引导、倾向心于众生死生智。他以清净、超人的天眼，看见众生死时、生时，低劣的、高贵的，美丽的、丑陋的，幸运的、不幸的，了知众生随业而去：'这些众生具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，行邪见业。他们身坏命终后，生于恶趣、恶道、堕处、地狱。或者这些众生具足身善行、语善行、意善行，不诽谤圣者，持正见，行正见业。他们身坏命终后，生于善趣、天界。'如此，他以清净、超人的天眼，看见众生死时、生时，低劣的、高贵的，美丽的、丑陋的，幸运的、不幸的，了知众生随业而去。
年轻人，就像在十字路口中心有一座高楼，一个有眼睛的人站在那里，能看到人们进入房子、离开房子、在街道上行走、坐在十字路口中心。他会这样想：'这些人进入房子，这些人离开房子，这些人在街道上行走，这些人坐在十字路口中心。'同样地，年轻人，比丘...年轻人，当比丘的心如此入定...不动摇时，他引导、倾向心于众生死生智。他以清净、超人的天眼，看见众生死时、生时，低劣的、高贵的，美丽的、丑陋的，幸运的、不幸的，了知众生随业而去。这也是他的慧。
当他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导、倾向心于漏尽智。他如实了知：'这是苦'，如实了知：'这是苦的生起'，如实了知：'这是苦的灭尽'，如实了知：'这是导向苦灭的道路'；如实了知：'这些是漏'，如实了知：'这是漏的生起'，如实了知：'这是漏的灭尽'，如实了知：'这是导向漏灭的道路'。当他如此知、如此见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。在解脱时，有"已解脱"的智慧。他了知：'生已尽，梵行已立，所作已办，不受后有。'
年轻人，就像在山间有一个清澈、明净、无浊的水池。一个有眼睛的人站在岸边，能看到贝壳、砾石、砂砾，以及鱼群游动或静止。他会这样想：'这个水池清澈、明净、无浊。这里有贝壳、砾石、砂砾，还有鱼群在游动或静止。'同样地，年轻人，比丘...年轻人，当比丘的心如此入定...不动摇时，他引导、倾向心于漏尽智。他如实了知：'这是苦'...如实了知：'这是导向漏灭的道路'。当他如此知、如此见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。在解脱时，有"已解脱"的智慧。他了知：'生已尽，梵行已立，所作已办，不受后有。'这也是他的慧。

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

‘‘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.


这是我对文本的完整直译：
"年轻人，这就是世尊赞叹的圣慧蕴，他在这方面教导、安置、建立这些人们。在这里没有更多要做的了。"
"尊者阿难，真是不可思议，真是奇妙！尊者阿难，这圣慧蕴是完整的，不是不完整的。尊者阿难，我在此之外的其他沙门、婆罗门中看不到如此完整的圣慧蕴。在这里没有更多要做的了。尊者阿难，太妙了！尊者阿难，太妙了！就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼睛的人能看见形色。同样地，尊者阿难以种种方式阐明了法。尊者阿难，我归依那位乔达摩尊者、法和比丘僧团。愿尊者阿难记住我是从今天起终生归依的优婆塞。"


Subhasuttaṃ niṭṭhitaṃ dasamaṃ.

这是我对文本的完整直译：
须婆经结束，第十。


