經號:   
   (長部10經 更新)
長部10經/蘇玻經(戒蘊品[第一])(莊春江譯)
學生婆羅門蘇玻的事
  被我這麼聽聞
  有一次,在世尊般涅槃不久,尊者阿難住在舍衛城祇樹林給孤獨園。
  當時,學生婆羅門蘇玻-杜鐵亞之子正以某些應該被作的住在舍衛城。(444)
  那時,學生婆羅門蘇玻-杜鐵亞之子召喚某位學生婆羅門:
  「來!學生婆羅門!你去見沙門阿難,抵達後,請你以我的名義向沙門阿難詢問少病、少病苦、起居輕快、有力、安樂住:『學生婆羅門蘇玻-杜鐵亞之子詢問阿難尊師:少病、少病苦、起居輕快、有力、安樂住?』且請你這麼說:『請阿難尊師出自憐愍,去學生婆羅門蘇玻-杜鐵亞之子的住處,那就好了!』」(445)
  「是的,尊師!」那位學生婆羅門回答學生婆羅門蘇玻-杜鐵亞之子後,去見尊者阿難。抵達後,與尊者阿難一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的那位學生婆羅門對尊者阿難說這個:「學生婆羅門蘇玻-杜鐵亞之子詢問阿難尊師少病、少病苦、起居輕快、有力、安樂住,且這麼說:『請阿難尊師出自憐愍,去學生婆羅門蘇玻-杜鐵亞之子的住處,那就好了!』」(446)
  在這麼說時,尊者阿難對那位學生婆羅門說這個:「學生婆羅門!這不是適當的時機,今日有適量藥物被我喝飲,或許明日取適當的時候,我們會去。」
  「是的,尊師!」那位學生婆羅門回答學尊者阿難後,從座位起來後去見學生婆羅門蘇玻-杜鐵亞之子。抵達後,那位學生婆羅門對學生婆羅門蘇玻-杜鐵亞之子說這個:「我以尊師的名義對那位阿難尊師說這個:『學生婆羅門蘇玻-杜鐵亞之子詢問阿難尊師少病、少病苦、起居輕快、有力、安樂住,且這麼說:「請阿難尊師出自憐愍,去學生婆羅門蘇玻-杜鐵亞之子的住處,那就好了!」』尊師!在這麼說時,沙門阿難對我說這個:『學生婆羅門!這不是適當的時機,今日有適量藥物被我喝飲,或許明日取適當的時候,我們會去。』尊師!這所作的也就只這個程度,因為那位阿難尊師都對明天的前來給機會。」(447)
  那時,那夜過後,尊者阿難午前時穿衣、拿起衣鉢後,以介達葛比丘為隨從沙門,去學生婆羅門蘇玻-杜鐵亞之子的住處。抵達後,在設置的座位坐下。
  那時,學生婆羅門蘇玻-杜鐵亞之子去見尊者阿難。抵達後,與尊者阿難一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的學生婆羅門蘇玻-杜鐵亞之子對尊者阿難說這個:
  「阿難尊師是那位喬達摩尊師的長時間侍者、近侍者、近行者,阿難尊師會知道這個:那位喬達摩尊師是該諸法的稱讚者,以及於該處勸導這人們使安頓(住立)、確立,阿難尊師!喬達摩尊師是哪些法的稱讚者,以及在哪裡勸導這人們使安頓、確立?」(448)
  「學生婆羅門!世尊是三蘊的稱讚者,以及在那裡勸導這人們使安頓、確立,哪三個?聖戒蘊、聖定蘊、聖慧蘊,學生婆羅門!那位世尊是這三蘊的稱讚者,以及在那裡勸導這人們使安頓、確立。」(449)
戒蘊
  「阿難尊師!那麼,哪個是那個聖戒蘊:那位喬達摩尊師是其稱讚者,以及於該處勸導這人們使安頓、確立?」
  「學生婆羅門!這裡,如來阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天-人們的大師佛陀世尊在世間出現,他以證智自作證後,告知這個包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代,他教導開頭是善的、中間是善的、結尾是善的;有意義的有文字的法,他說明完全圓滿、遍純淨的梵行屋主,或屋主之子,或在某個族姓中再生者聽聞那個法。他聽聞那個法後在如來處得到信,具備那個得到的信,他像這樣深慮:『居家生活是障礙,是塵垢之路;出家是露地。以居住的家,這是不容易行一向圓滿、一向清淨的磨亮海螺的梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。』過些時候,他捨棄(捨斷)少的財富聚集,或捨棄大的財富聚集後;捨棄少的親屬圈,或捨棄大的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。當他這樣出家時,住於被波羅提木叉自制防護,具足正行行境,在諸微罪中看見可怕的,在諸學處上受持後學習,他具備善的身業、語業,清淨的生活維持,戒具足,在諸根上守護門,具備念與正知,已知足。(450)
  學生婆羅門!而怎樣比丘是戒具足者?學生婆羅門!這裡,比丘捨斷殺生後,是離殺生者,住於放下棍棒的、放下刀的、有羞恥的、來到同情的、對一切活的生命類有憐愍的。學生婆羅門!又,凡比丘捨斷殺生後,是離殺生者,住於放下棍棒的、放下刀的、有羞恥的、來到同情的、對一切活的生命類有憐愍的,這是關於他的戒。(在簡略中應該如同194-210[DN.2「小戒」段落]使之被細說)
  又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣以畜生明邪命謀生,即:祈願儀式、誓願儀式、鬼神儀式、居地儀式、使元氣旺盛儀式、使性無能儀式、房地儀式、房地準備儀式、洗淨、沐浴、獻供、催吐劑、瀉藥、向上瀉藥、向下瀉藥、頭的瀉藥、耳油藥、眼藥水、灌鼻、藥膏、塗油、眼科、外科、兒科、根藥的隨給與、藥草的瀉劑等, 像這樣,是離以畜生明邪命謀生者,學生婆羅門!凡又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣以畜生明邪命謀生,即:祈願儀式、誓願儀式……(中略)藥草、瀉劑等, 像這樣,是離以畜生明邪命謀生者,這也是關於他的戒。(451)
  學生婆羅門!那位這樣戒具足的比丘他在任何地方都不看見恐怖,即:從戒的自制。學生婆羅門!猶如剎帝利灌頂王在任何地方都不看見恐怖,即:從敵人。同樣的,學生婆羅門!那位這樣戒具足的比丘他在任何地方都不看見恐怖,即:從戒的自制。他具備這個聖戒蘊,感受自身內無過失的安樂,學生婆羅門!這樣,比丘是戒具足者。(452)
  學生婆羅門!這是那個聖戒蘊:那位世尊是其稱讚者,以及於該處勸導這人們使安頓、確立。而在這裡,仍有更應該被作的。」
  「不可思議啊,阿難尊師!未曾有啊,阿難尊師!阿難尊師!而那個這個聖戒蘊是圓滿的,非不圓滿,阿難尊師!而這麼圓滿的聖戒蘊,從這裡之外,我沒在其他沙門婆羅門處看見。阿難尊師!而這麼圓滿的聖戒蘊,從這裡之外的其他沙門婆羅門如果在自己上看見,他們就以那個程度成為悅意的:『這個情形足夠,這個情形已作,我們的沙門義已達到,沒有任何更應該被我們作的。』然而,阿難尊師這麼說:『而在這裡,仍有更應該被作的。』(453)
定蘊
  阿難尊師!那麼,哪個是那個聖定蘊:那位喬達摩尊師是其稱讚者,以及於該處勸導這人們使安頓、確立?」
  「學生婆羅門!而怎樣比丘是在諸根上守護門者?學生婆羅門!這裡,比丘以眼見色後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於眼根不自制者。他走向為了那個的自制,守護眼根,在眼根上來到自制;以耳聽聲音後……(中略)以鼻聞氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於意根不自制者。他走向為了那個的自制,保護意根,在意根上來到自制。他具備這個聖根自制,感受自身內不受害的安樂,學生婆羅門!這樣,比丘是在諸根上守護門者。(454)
  學生婆羅門!而怎樣比丘具備念與正知?比丘在前進後退時是正知的行為者;在前視環視時是正知的行為者;在[肢體]屈伸時是正知的行為者;在大衣、鉢、衣服的受持時是正知的行為者;在飲、食、嚼、嚐時是正知的行為者;在大小便動作時是正知的行為者;在行、住、坐、臥、清醒、語、默狀態時是正知的行為者,學生婆羅門!這樣,比丘具備念與正知。(455)
  學生婆羅門!而怎樣比丘是知足者?學生婆羅門!比丘是知足者:以衣服保護身體、以施食保護肚子,不論出發到何處,他只拿[這些]出發,猶如鳥不論以翼飛到何處,只有翼的負荷而飛。同樣的,學生婆羅門!比丘以衣服保護身體、以施食保護肚子為知足,不論出發到何處,他只拿[這些]出發,學生婆羅門!這樣,比丘是知足者。(456)
  他具備這個聖戒蘊、[具備這個聖知足、]具備這個聖根自制、具備這個聖念與正知,親近遠離(獨居)的臥坐處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他餐後已從施食返回,坐下,盤腿、定置端直的身體、建立面前的念後。(457)
  他捨斷世間中的貪婪,以離貪婪心而住,使心從貪婪淨化。捨斷惡意瞋怒後,住於無瞋害心的、對一切活的生命類有憐愍的,使心從惡意瞋怒淨化。捨斷惛沈睡眠後,住於離惛沈睡眠的、有光明想的、具念的、正知的,使心從惛沈睡眠淨化。捨斷掉舉後悔後,住於不掉舉的、內心寂靜的,使心從掉舉後悔淨化。捨斷疑惑後,住於度脫疑惑的、在諸善法上無疑的,使心從疑惑淨化。(458)
  學生婆羅門!猶如男子拿借款後從事諸事業,他的那些事業成功,凡那些舊借款,對那些,他作終結,且更有剩餘的為他妻子的扶養。他這麼想:『我之前拿借款後從事諸事業,那個我的那些事業成功,凡那些舊借款,對那些,那個我作終結,且更有剩餘的為我妻子的扶養。』他從那個因由得到欣悅,到達喜悅。(459)
  學生婆羅門!猶如男子是生病者、受苦者、重病者,食物不使他喜歡,以及在他的身體中沒有足夠的力氣。過些時候,他從那個病被釋放,食物使他喜歡,以及在他的身體中有足夠力氣。他這麼想:『我之前是生病者、受苦者、重病者,食物不使我喜歡,以及在我的身體中沒有足夠的力氣,那個我現在從那個病被釋放,食物使我喜歡,以及在我的身體中有足夠的力氣。』他從那個因由得到欣悅,到達喜悅。(460)
  學生婆羅門!猶如男子被監禁在監獄中,過些時候,他從那個監禁平安地、無恐懼地被釋放,且沒有任何財物的損失,他這麼想:『我之前被監禁在監獄中,那個我現在從那個監禁平安地、無恐懼地被釋放,且沒有任何財物的損失。』他從那個因由得到欣悅,到達喜悅。(461)
  學生婆羅門!猶如男子是奴隸、非依靠自己者、依靠他人者、非去想要到的地方者,過些時候,他從那個奴隸境遇被釋放,是依靠自己者、不依靠他人者、脫離奴隸者、去想要到的地方者,他這麼想:『我之前是奴隸、非依靠自己者、依靠他人者、非去想要到的地方者,那個我現在從那個奴隸境遇被釋放,是依靠自己者、不依靠他人者、脫離奴隸者、去想要到的地方者。』他從那個因由得到欣悅,到達喜悅。(462)
  學生婆羅門!猶如有財富、有財產的男子走上飢饉的、有恐怖的曠野道路,過些時候,他從那個曠野平安地度脫,安穩地、無恐怖地抵達村落邊界,他這麼想:『有財富、有財產的我之前走上飢饉的、有恐怖的曠野道路,那個我現在從那個曠野平安地度脫,安穩地、無恐怖地抵達村落邊界。』他從那個因由得到欣悅,到達喜悅。(463)
  同樣的,學生婆羅門!比丘如借款、如疾病、如監獄、如奴隸、如曠野道路般這樣看這些在自己上未捨斷的五蓋。(464)
  學生婆羅門!猶如無借款、如無疾病、如監禁釋放、如脫離奴隸者、如安穩目的地,大王!同樣的,比丘看這些在自己上已捨斷的五蓋。(465)
  對那位看見自己五蓋已被捨斷者,欣悅被生起;對喜悅者,喜被生起;對意喜者,身變得寧靜;身已寧靜者感受樂;對有樂者,心入定。(466)
  他就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,他以離而生喜、樂就使這個身體潤澤、繞流、充滿、遍滿,他的全身沒有任何不被離而生喜、樂佈滿的。
  學生婆羅門!猶如熟練的浴僕或浴僕的徒弟在銅皿中撒佈沐浴粉後,以水一一澆注地混合,那個這沐浴粉團成為跟隨濕潤的、到達濕潤的,且內外被濕潤遍佈無漏出。同樣的,學生婆羅門!比丘以離而生喜、樂就使這個身體潤澤、繞流、充滿、遍滿,他的全身沒有任何不被離而生喜、樂佈滿的,學生婆羅門!又,凡比丘就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺,離而生喜、樂的初禪,他以離而生喜、樂就使這個身體潤澤、繞流、充滿、遍滿,他的全身沒有任何不被離而生喜、樂佈滿的,這是關於他的定。(467)
  再者,學生婆羅門!比丘從尋與伺的平息,自身內的明淨心的專一性,進入後住於無尋、無伺,定而生喜、樂的第二禪,他以定而生喜、樂就使這個身體潤澤、繞流、充滿、遍滿,他的全身沒有任何不被定而生喜、樂佈滿的。
  學生婆羅門!猶如有湧泉的深水池,它在東方既沒有水的流入口,在西方也沒有水的流入口,在北方也沒有水的流入口,在南方也沒有水的流入口,而天不經常地給與應時的陣雨,那時,冷水水流就從那個水池湧出後,以冷水使那個水池潤澤、繞流、充滿、遍滿,那個水池沒有任何不被冷水佈滿的。同樣的,學生婆羅門!比丘……(中略)。學生婆羅門!又,凡比丘從尋與伺的平息……(中略)進入後住於……第二禪,他以定而生喜、樂就使這個身體潤澤、繞流、充滿、遍滿,他的全身沒有任何不被定而生喜、樂佈滿的,這也是關於他的定。(468)
  再者,學生婆羅門!比丘從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪,他以無喜的樂就使這個身體潤澤、繞流、充滿、遍滿,他的全身沒有任何不被無喜的樂佈滿的。
  學生婆羅門!猶如在青蓮池中,或在紅蓮池中,或在白蓮池中,一些在水中生的、在水中長的、跟隨水沈在裡面養育的青蓮或紅蓮或白蓮,那些從頂端直到根為止被冷水潤澤、繞流、充滿、遍滿,那個全部青蓮或紅蓮或白蓮沒有任何不被冷水佈滿的。同樣的,學生婆羅門!比丘……(中略)學生婆羅門!又,凡比丘從喜的褪去……(中略)進入後住於……第三禪,他以無喜的樂就使這個身體潤澤、繞流、充滿、遍滿,他的全身沒有任何不被無喜的樂佈滿的,這也是關於他的定。(469)
  再者,學生婆羅門!比丘從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,平靜、念遍純淨的第四禪,他以遍純淨的、皎潔的心就這個身佈滿後而坐,他的全身沒有任何不被遍純淨的、皎潔的心佈滿的。學生婆羅門!
  猶如男子以白衣包含頭地裹覆後而坐,他的全身沒有任何不被白衣佈滿的。同樣的,學生婆羅門!比丘……(中略)學生婆羅門!又,凡比丘從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,平靜、念遍純淨的第四禪,他以遍純淨的、皎潔的心就這個身佈滿後而坐,他的全身沒有任何不被遍純淨的、皎潔的心佈滿的,這也是關於他的定。(470)
  學生婆羅門!這是那個聖定蘊:那位世尊是其稱讚者,以及於該處勸導這人們使安頓、確立。而在這裡,仍有更應該被作的。」
  「不可思議啊,阿難尊師!未曾有啊,阿難尊師!阿難尊師!而那個這個聖定蘊是圓滿的,非不圓滿,阿難尊師!而這麼圓滿的聖定蘊,從這裡之外,我沒在其他沙門婆羅門處看見。阿難尊師!而這麼圓滿的聖定蘊,從這裡之外的其他沙門婆羅門如果在自己上看見,他們就以那個程度成為悅意的:『這個情形足夠,這個情形已作,我們的沙門義已達到,沒有任何更應該被我們作的。』然而,阿難尊師這麼說:『而在這裡,仍有更應該被作的。』(471)
慧蘊
  阿難尊師!那麼,哪個是那個聖定蘊:那位喬達摩尊師是其稱讚者,以及於該處勸導這人們使安頓、確立?」
  「在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,他抽出心使轉向智與見,他這麼知道:『我的這身體是色與四大的、父母生成的、米粥積聚的、無常-塗身-按摩-破壞-分散法,還有,我的這個識在這裡依存,在這裡被結縛。』
  學生婆羅門!猶如美麗的、純正的、八個切割面的、作工細緻的、清澈的、明淨的、不混濁的、全部行相具足的琉璃寶珠,在那裡,它被藍或黃或紅或白或淡黃線綁住,有眼男子放置它在手掌上後省察:『這個是美麗的、純正的、八個切割面的、作工細緻的、清澈的、明淨的、不混濁的、全部行相具足的琉璃寶珠,在那裡,它被藍或黃或紅或白或淡黃線綁住。』同樣的,學生婆羅門!當比丘那個心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,他抽出心使轉向於智與見,他這麼知道:『我的這身體是色與四大的、父母生成的、米粥積聚的、無常-塗身-按摩-破壞-分散法,還有,我的這個識在這裡依存,在這裡被結縛。』學生婆羅們!又,凡在比丘心是這樣入定的……(中略)到達不動時,他抽出心使轉向智與見,他這麼知道:『……(中略)在這裡被結縛。』這是關於他的慧。(472)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,他抽出心使轉向創造意生身:他從這個身體創造另一個身體:有色的、意所生的、有所有肢體與小肢的、不缺諸根的。
  學生婆羅門!猶如男子從蘆葦拉出鞘,他這麼想:『這是蘆葦,這是鞘;蘆葦是一,鞘是另一個,鞘被從蘆葦拉出。』學生婆羅門!又或,猶如男子從劍鞘拉出劍,他這麼想:『這是劍,這是劍鞘;劍是一,劍鞘是另一個,劍被從劍鞘拉出。』學生婆羅門!猶如男子從蛇蛻拉起蛇,他這麼想:『這是蛇,這是蛇蛻;蛇是一,蛇蛻是另一個,蛇被從蛇蛻拉起。』同樣的,學生婆羅門!當比丘……(中略)。學生婆羅門!又,凡在比丘心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,他抽出心使轉向創造意生身:他從這個身體創造另一個身體:有色的、意所生的、有所有肢體與小肢,不缺諸根之身體……(中略)這也是關於他的慧。(473)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,他抽出心使轉向神通種類:他體驗各種神通種類:是一個後變成多個,又,是多個後變成一個;現身、隱身、穿牆、穿壘、穿山無阻礙地行走猶如在虛空中;在地中作浮沈猶如在水中,又,在不被破裂的水上行走猶如在地上;在空中以盤腿來去猶如有翅膀的鳥,又,以手碰觸、撫摸這些這麼大神通力、這麼大威力的日月;以身體行使自在直到梵天世界。
  學生婆羅門!猶如熟練的陶匠或陶匠的徒弟在善作工的粘土中製作、完成任何他希望的容器製品。學生婆羅門!又或,猶如熟練的象牙匠或象牙匠的徒弟在善作工的象牙上製作、完成任何他希望的象牙製品。學生婆羅門!又或,猶如熟練的金匠或金匠的徒弟在善作工的黃金上製作、完成任何他希望的黃金製品。同樣的,學生婆羅門!當比丘……(中略)。學生婆羅門!又,凡在比丘心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,他抽出心使轉向神通種類:他體驗各種神通種類:有了一個後變成多個……(中略)以身體行使自在直到梵天世界,這也是關於他的慧。(474)
  在心是這樣入定的……(中略)他抽出心使轉向天耳界:以清淨、超越常人的天耳界聽到二者的聲音:「天與人,以及在遠處、近處。」學生婆羅門!猶如男子是旅途中的行走者,他能聽到大鼓聲、小鼓聲、螺、小腰鼓、鑵鼓聲,他這麼想:『這是大鼓聲。』『這是小鼓聲。』『這是螺、小腰鼓、鑵鼓聲。』同樣的,學生婆羅門!當比丘……(中略)。學生婆羅門!又,凡在比丘心是這樣入定的……(中略)他抽出心使轉向天耳界:以清淨、超越常人的天耳界聽到二者的聲音:「天與人,以及在遠處、近處。」這也是關於他的慧。(475)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,他抽出心使轉向他心智:他對其他眾生、其他個人以心熟知心後知道:有貪的心為『有貪的心』,或知道離貪的心為『離貪的心』,或知道有瞋的心為『有瞋的心』,或知道離瞋的心為『離瞋的心』,或知道有癡的心為『有癡的心』,或知道離癡的心為『離癡的心』,或知道收斂的心為『收斂的心』,或知道散亂的心為『散亂的心』,或知道廣大的心為『廣大的心』,或知道非廣大的心為『非廣大的心』,或知道有更上的心為『有更上的心』,或知道無更上的心為『無更上的心』,或知道得定的心為『得定的心』,或知道未得定的心為『未得定的心』,或知道已解脫的心為『已解脫的心』,或知道未解脫的心為『未解脫的心』。
  學生婆羅門!猶如年輕、年少、喜好裝飾之類的女子或男子,當在鏡中,或在遍淨、潔淨、清澈的水鉢中省察自己的面相時,知道有黑痣為『有黑痣』,或知道無黑痣為『無黑痣』。同樣的,學生婆羅門!當比丘……(中略)。學生婆羅門!又,凡在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,他抽出心使轉向他心智:他對其他眾生、其他個人以心熟知心後知道:有貪的心為『有貪的心』……(中略)知道未解脫的心為『未解脫的心』,這也是關於他的慧。(476)
  在心是這樣入定的……(中略)他抽出心使轉向前世住處回憶智。他回憶許多前世住處,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、十萬生、許多壞劫、許多成劫、許多壞成劫:『在那裡我是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後我出生在那裡,在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後被再生在這裡。』像這樣,他回憶許多有行相的、有境遇的前世住處。
  學生婆羅門!猶如男子從自己的村落走到其它村落,又從那個村落走到其它村落,他從那個村落就返回自己的村落,他這麼想:『我從自己的村落走到那個村落,在那裡這麼站,這麼坐,這麼說,這麼沈默,又從那個村落走到那個村落,又在那裡這麼站,這麼坐,這麼說,這麼沈默,那個我從那個村落就返回自己的村落。』同樣的,學生婆羅門!當比丘……(中略)。學生婆羅門!又,凡在比丘心是這樣入定的……(中略)他抽出心使轉向前世住處回憶智。他回憶許多前世住處,即:一生……(中略)像這樣,他回憶許多有行相的、有境遇的前世住處,這也是關於他的慧。(477)
  在心是這樣入定的……(中略)他抽出心使轉向眾生死亡往生智,以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生:『確實,這些尊師眾生具備身惡行、具備語惡行、具備意惡行,是對聖者斥責者、邪見者、邪見行為的受持者,他們以身體的崩解,死後已往生苦界惡趣下界、地獄,又或這些尊師眾生具備身善行、具備語善行、具備意善行,是對聖者不斥責者、正見者、正見行為的受持者,他們以身體的崩解,死後已往生善趣、天界。』像這樣,以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生。
  學生婆羅門!猶如在十字路中央的宮殿,有眼的男子們站在那裡能看見進出家、在車道與街道來回走動、在十字路中央坐著的人們,他這麼想:『這些人進入家;這些出去;這些在車道與街道來回走動;這些坐在十字路中央。』同樣的,學生婆羅門!當比丘……(中略)。學生婆羅門!又,凡在比丘心是這樣入定的……(中略)他抽出心使轉向眾生死亡往生智,以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生,這也是關於他的慧。(478)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,他抽出心使轉向諸漏的滅盡智。他如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是導向苦滅道跡。』如實知道:『這些是漏。』如實知道:『這是漏集。』如實知道:『這是漏滅。』如實知道:『這是導向漏滅道跡。』當他這樣知、這樣見時,心從欲漏被解脫,心也從有漏被解脫,心也從無明漏被解脫。在已解脫時,有『[這是]解脫』之智,他知道:『出生已盡梵行已完成應該被作的已作不再有此處[輪迴]的狀態。』
  學生婆羅門!猶如在山谷中有清澈的、明淨的、不混濁的湖沼,在那裡,在岸邊站立的有眼男子看見牡蠣貝類,及砂礫小石,及行進的停止的魚群,他這麼想:『這個湖沼是清澈的、明淨的、不混濁的,在那裡,有這些牡蠣貝類,及砂礫小石,及行進的停止的魚群。』同樣的,學生婆羅門!當比丘……(中略)。學生婆羅門!又,凡在比丘心是這樣入定的……(中略)他抽出心使轉向諸漏的滅盡智。他如實知道:『這是苦。』……(中略)如實知道:『這是導向漏滅道跡。』當他這樣知、這樣見時,心從欲漏被解脫,心也從有漏被解脫,心也從無明漏被解脫。在已解脫時,有『[這是]解脫』之智,他知道:『出生已盡,梵行已完成,應該被作的已作,不再有此處[輪迴]的狀態。』這也是關於他的慧。(479)
  學生婆羅門!這是那個聖慧蘊:那位世尊是其稱讚者,以及於該處勸導這人們使安頓、確立。而在這裡,沒有更應該被作的。」
  「不可思議啊,阿難尊師!未曾有啊,阿難尊師!阿難尊師!而那個這個聖慧蘊是圓滿的,非不圓滿,阿難尊師!而這麼圓滿的聖慧蘊,從這裡之外,我沒在其他沙門婆羅門處看見。而在這裡,沒有更應該被作的。太偉大了,阿難尊師!太偉大了,阿難尊師!阿難尊師!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,法被阿難尊師以種種法門說明。阿難尊師!這個我歸依世尊、法、比丘僧團,請阿難尊師記得我為優婆塞,從今天起已終生歸依。」(480)
  蘇玻經第十終了。
DN.10/(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
   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 pabbajeyyan’ti. 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, 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. “Ayaṃ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīyan”ti.
   “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 uttarikaraṇīyan’ti. Atha ca pana bhavaṃ ānando evamāha– ‘atthi cevettha uttarikaraṇīyan’”ti.
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.
   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 appaṭibhayan’ti. 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.
   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.
   471. “Ayaṃ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīyan”ti.
   “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 uttarikaraṇīyan’ti. Atha ca pana bhavaṃ ānando evamāha– ‘atthi cevettha uttarikaraṇīyan’”ti.
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 paṭibaddhan’ti.
   “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 aniccucchādana-parimaddanabhedana-viddhaṃsanadhammo. Idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti. 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.
   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. 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. “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 cittan’ti pajānāti, ‘vītarāgaṃ vā cittaṃ vītarāgaṃ cittan’ti pajānāti, ‘sadosaṃ vā cittaṃ sadosaṃ cittan’ti pajānāti, ‘vītadosaṃ vā cittaṃ vītadosaṃ cittan’ti pajānāti, ‘samohaṃ vā cittaṃ samohaṃ cittan’ti pajānāti, ‘vītamohaṃ vā cittaṃ vītamohaṃ cittan’ti pajānāti, ‘saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittan’ti pajānāti, ‘vikkhittaṃ vā cittaṃ vikkhittaṃ cittan’ti pajānāti, ‘mahaggataṃ vā cittaṃ mahaggataṃ cittan’ti pajānāti, ‘amahaggataṃ vā cittaṃ amahaggataṃ cittan’ti pajānāti, ‘sa-uttaraṃ vā cittaṃ sa-uttaraṃ cittan’ti pajānāti, ‘anuttaraṃ vā cittaṃ anuttaraṃ cittan’ti pajānāti, ‘samāhitaṃ vā cittaṃ samāhitaṃ cittan’ti pajānāti, ‘asamāhitaṃ vā cittaṃ asamāhitaṃ cittan’ti pajānāti, ‘vimuttaṃ vā cittaṃ vimuttaṃ cittan’ti pajānāti, ‘avimuttaṃ vā cittaṃ avimuttaṃ cittan’ti 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 sa-uddesaṃ 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 sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampissa hoti paññāya.
   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.
   480. “Ayaṃ kho, so māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Natthi cevettha uttarikaraṇīyan”ti.
   “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 gatan”ti.
   Subhasuttaṃ niṭṭhitaṃ dasamaṃ.
漢巴經文比對(莊春江作):