长部第 10 经（Sujato 英译）第 1 阅读页 · With Subha · 1/2

Long Discourses 10Long Discourses 10With SubhaWith Subha

So I have heard.So I have heard.At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully quenched.At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully quenched.Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī on some business.Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī on some business.

Then he addressed a certain young student,Then he addressed a certain young student,“Here, young student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.“Here, young student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.And then say:And then say:

‘Sir, please visit the student Subha, Todeyya’s son, at his home out of sympathy.’”‘Sir, please visit the student Subha, Todeyya’s son, at his home out of sympathy.’”“Yes, worthy sir,” replied the young student, and did as he was asked.“Yes, worthy sir,” replied the young student, and did as he was asked.When he had spoken, Venerable Ānanda said to him,When he had spoken, Venerable Ānanda said to him,

“It’s not the right time, young student.“It’s not the right time, young student.I have drunk a dose of medicine today.I have drunk a dose of medicine today.But hopefully tomorrow I’ll get a chance to visit him.”But hopefully tomorrow I’ll get a chance to visit him.”

“Yes, worthy sir,” replied the young student. He went back to Subha, and told him what had happened, adding,“Yes, worthy sir,” replied the young student. He went back to Subha, and told him what had happened, adding,“This much, sir, I managed to do. At least the worthy Ānanda will take the opportunity to visit tomorrow.”“This much, sir, I managed to do. At least the worthy Ānanda will take the opportunity to visit tomorrow.”Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat down on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him.Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat down on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:“Worthy Ānanda, you were the worthy Gotama’s attendant. You were close to him, living in his presence.“Worthy Ānanda, you were the worthy Gotama’s attendant. You were close to him, living in his presence.You ought to know what things the worthy Gotama praised, and in which he encouraged, settled, and grounded all these people.You ought to know what things the worthy Gotama praised, and in which he encouraged, settled, and grounded all these people.

What were those things?”What were those things?”“Student, the Buddha praised three spectrums of practice, and that’s what he encouraged, settled, and grounded all these people in.“Student, the Buddha praised three spectrums of practice, and that’s what he encouraged, settled, and grounded all these people in.What three?What three?

The spectrums of noble ethics, noble immersion, and noble wisdom.The spectrums of noble ethics, noble immersion, and noble wisdom.These are the three spectrums of practice that the Buddha praised.”These are the three spectrums of practice that the Buddha praised.”

1. The Entire Spectrum of Ethics1. The Entire Spectrum of Ethics

“But what was that spectrum of noble ethics that the Buddha praised?”“But what was that spectrum of noble ethics that the Buddha praised?”“Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.“Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.They gain faith in the Realized OneThey gain faith in the Realized One

and reflect:and reflect:‘Life at home is cramped and dirty, life gone forth is wide open.‘Life at home is cramped and dirty, life gone forth is wide open.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.

And how is a mendicant accomplished in ethics?And how is a mendicant accomplished in ethics?It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. …It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. …This pertains to their ethics.This pertains to their ethics.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages.This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages.

They refrain from such low lore, such wrong livelihood. …They refrain from such low lore, such wrong livelihood. …This pertains to their ethics.This pertains to their ethics.A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.

It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

That’s how a mendicant is accomplished in ethics.That’s how a mendicant is accomplished in ethics.This is that spectrum of noble ethics that the Buddha praised.This is that spectrum of noble ethics that the Buddha praised.But there is still more to be done.”But there is still more to be done.”

“It’s incredible, worthy Ānanda, it’s amazing,“It’s incredible, worthy Ānanda, it’s amazing,This spectrum of noble ethics is complete, not lacking anything!This spectrum of noble ethics is complete, not lacking anything!Such a complete spectrum of ethics cannot be seen among the other ascetics and brahmins.Such a complete spectrum of ethics cannot be seen among the other ascetics and brahmins.

Were other ascetics and brahmins to see such a spectrum of noble ethics in themselves, they’d be delighted with just that much:Were other ascetics and brahmins to see such a spectrum of noble ethics in themselves, they’d be delighted with just that much:‘This is sufficient; enough has been done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’‘This is sufficient; enough has been done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’And yet you say:And yet you say:

‘But there is still more to be done.’‘But there is still more to be done.’

2. The Spectrum of Immersion2. The Spectrum of Immersion

But what, Worthy Ānanda, was that spectrum of noble immersion that the Buddha praised?”But what, Worthy Ānanda, was that spectrum of noble immersion that the Buddha praised?”“And how, student, does a mendicant guard the sense doors?“And how, student, does a mendicant guard the sense doors?When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.

If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.When they hear a sound with their ears …When they hear a sound with their ears …When they smell an odor with their nose …When they smell an odor with their nose …

When they taste a flavor with their tongue …When they taste a flavor with their tongue …When they feel a touch with their body …When they feel a touch with their body …When they know an idea with their mind, they don’t get caught up in the features and details.When they know an idea with their mind, they don’t get caught up in the features and details.

If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.That’s how a mendicant guards the sense doors.That’s how a mendicant guards the sense doors.

And how does a mendicant have mindfulness and situational awareness?And how does a mendicant have mindfulness and situational awareness?It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

That’s how a mendicant has mindfulness and situational awareness.That’s how a mendicant has mindfulness and situational awareness.And how is a mendicant content?And how is a mendicant content?It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

They’re like a bird: wherever it flies, wings are its only burden.They’re like a bird: wherever it flies, wings are its only burden.In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.That’s how a mendicant is content.That’s how a mendicant is content.

When they have this spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,When they have this spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.Suppose a man who has gotten into debt were to apply himself to work,Suppose a man who has gotten into debt were to apply himself to work,

and his efforts proved successful.and his efforts proved successful.He would pay off the original loan and have enough left over to support his partner.He would pay off the original loan and have enough left over to support his partner.Thinking about this,Thinking about this,

he’d be filled with joy and happiness.he’d be filled with joy and happiness.Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak.Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak.But after some time they’d recover from that illness, and regain their appetite and their strength.But after some time they’d recover from that illness, and regain their appetite and their strength.

Thinking about this,Thinking about this,they’d be filled with joy and happiness.they’d be filled with joy and happiness.Suppose a person was imprisoned in a jail.Suppose a person was imprisoned in a jail.

But after some time they were released from jail, safe and sound, with no loss of wealth.But after some time they were released from jail, safe and sound, with no loss of wealth.Thinking about this,Thinking about this,they’d be filled with joy and happiness.they’d be filled with joy and happiness.

Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish.But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish.Thinking about this,Thinking about this,

they’d be filled with joy and happiness.they’d be filled with joy and happiness.Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat.Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat.But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril.But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril.

Thinking about this,Thinking about this,they’d be filled with joy and happiness.they’d be filled with joy and happiness.In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing.In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing.

But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

This pertains to their immersion.This pertains to their immersion.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.