长部第 18 经（Sujato 英译）第 2 阅读页 · With Janavasabha · 2/3

When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting a solid incarnation.When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting a solid incarnation.For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three.For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three.When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory,When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory,

as a golden statue outshines the human form.as a golden statue outshines the human form.When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.They all sit silently on their couches with their cupped palms raised, thinking,They all sit silently on their couches with their cupped palms raised, thinking,

“Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.”“Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.”And the god on whose couch the Divinity sits is overjoyed and brimming with happiness,And the god on whose couch the Divinity sits is overjoyed and brimming with happiness,like a king on the day of his coronation.like a king on the day of his coronation.

Then the divinity Sanaṅkumāra manifested a solid incarnation, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three.Then the divinity Sanaṅkumāra manifested a solid incarnation, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three.Rising into the air, he sat cross-legged in the sky,Rising into the air, he sat cross-legged in the sky,like a strong man might sit cross-legged on a well-appointed couch or on level ground.like a strong man might sit cross-legged on a well-appointed couch or on level ground.

Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses:Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses:“The gods rejoice—“The gods rejoice—the thirty-three with their Lord—the thirty-three with their Lord—

revering the Realized One,revering the Realized One,and the clear rightness of the teaching;and the clear rightness of the teaching;and seeing the new gods,and seeing the new gods,

so beautiful and glorious,so beautiful and glorious,who have come here after leadingwho have come here after leadingthe spiritual life under the Buddha!the spiritual life under the Buddha!

They outshine the othersThey outshine the othersin beauty, glory, and lifespan.in beauty, glory, and lifespan.Here are the distinguished disciplesHere are the distinguished disciples

of he whose wisdom is vast.of he whose wisdom is vast.Seeing this, they delight—Seeing this, they delight—the thirty-three with their Lord—the thirty-three with their Lord—

revering the Realized One,revering the Realized One,and the clear rightness of the teaching!”and the clear rightness of the teaching!”That is the topic on which the divinity Sanaṅkumāra spoke.That is the topic on which the divinity Sanaṅkumāra spoke.

And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly.He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly.When someone has a voice like this, they’re said to have the voice of the Divinity.When someone has a voice like this, they’re said to have the voice of the Divinity.

Then the divinity Sanaṅkumāra, having manifested thirty-three life-forms, sat down on the couches of each of the gods of the thirty-three and addressed them,Then the divinity Sanaṅkumāra, having manifested thirty-three life-forms, sat down on the couches of each of the gods of the thirty-three and addressed them,“What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!“What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!

For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the gods who control what is created by others, some with the gods who love to create, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings.For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the gods who control what is created by others, some with the gods who love to create, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings.

And at the very least they swell the hosts of the centaurs.”And at the very least they swell the hosts of the centaurs.”That is the topic on which the divinity Sanaṅkumāra spoke.That is the topic on which the divinity Sanaṅkumāra spoke.And hearing the sound of the Divinity speaking on that topic, the gods fancied,And hearing the sound of the Divinity speaking on that topic, the gods fancied,

“The one sitting on my couch is the only one speaking.”“The one sitting on my couch is the only one speaking.”When one is speaking,When one is speaking,all the forms speak.all the forms speak.

When one sits in silence,When one sits in silence,they all remain silent.they all remain silent.But those gods imagine—But those gods imagine—

the thirty-three with their Lord—the thirty-three with their Lord—that the one on their seatthat the one on their seatis the only one to speak.is the only one to speak.

Next the divinity Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the thirty-three:Next the divinity Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the thirty-three:

6. Developing the Bases of Psychic Power6. Developing the Bases of Psychic Power

“What do the good gods of the thirty-three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power.“What do the good gods of the thirty-three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power.What four?What four?It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.

They develop the basis of psychic power that has immersion due to energy, and active effort.They develop the basis of psychic power that has immersion due to energy, and active effort.They develop the basis of psychic power that has immersion due to mental development, and active effort.They develop the basis of psychic power that has immersion due to mental development, and active effort.They develop the basis of psychic power that has immersion due to inquiry, and active effort.They develop the basis of psychic power that has immersion due to inquiry, and active effort.

These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.All the ascetics and brahmins in the past,All the ascetics and brahmins in the past,future,future,

or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power.or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power.Gentlemen, do you see such psychic might and power in me?”Gentlemen, do you see such psychic might and power in me?”“Yes, Great Divinity.”“Yes, Great Divinity.”

“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”That is the topic on which the divinity Sanaṅkumāra spoke.That is the topic on which the divinity Sanaṅkumāra spoke.And having spoken about that, he addressed the gods of the thirty-three:And having spoken about that, he addressed the gods of the thirty-three:

7. The Three Openings7. The Three Openings

“What do the good gods of the thirty-three think? How well understood by the Buddha are the three opportunities for achieving happiness!“What do the good gods of the thirty-three think? How well understood by the Buddha are the three opportunities for achieving happiness!What three?What three?First, take someone who lives mixed up with sensual pleasures and unskillful qualities.First, take someone who lives mixed up with sensual pleasures and unskillful qualities.

After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching.After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching.They live aloof from sensual pleasures and unskillful qualities.They live aloof from sensual pleasures and unskillful qualities.That gives rise to pleasure, and more than pleasure, happiness,That gives rise to pleasure, and more than pleasure, happiness,

like the joy that’s born from gladness.like the joy that’s born from gladness.This is the first opportunity for achieving happiness.This is the first opportunity for achieving happiness.Next, take someone whose coarse physical, verbal, and mental processes have not died down.Next, take someone whose coarse physical, verbal, and mental processes have not died down.

After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching.After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching.Their coarse physical, verbal, and mental processes die down.Their coarse physical, verbal, and mental processes die down.That gives rise to pleasure, and more than pleasure, happiness,That gives rise to pleasure, and more than pleasure, happiness,

like the joy that’s born from gladness.like the joy that’s born from gladness.This is the second opportunity for achieving happiness.This is the second opportunity for achieving happiness.Next, take someone who doesn’t truly understand what is skillful and what is unskillful,Next, take someone who doesn’t truly understand what is skillful and what is unskillful,

what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what has a portion of dark or bright.what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what has a portion of dark or bright.After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching.After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching.They truly understand what is skillful and what is unskillful, and so on.They truly understand what is skillful and what is unskillful, and so on.

Knowing and seeing like this, ignorance is given up and knowledge arises.Knowing and seeing like this, ignorance is given up and knowledge arises.That gives rise to pleasure, and more than pleasure, happiness,That gives rise to pleasure, and more than pleasure, happiness,like the joy that’s born from gladness.like the joy that’s born from gladness.

This is the third opportunity for achieving happiness.This is the third opportunity for achieving happiness.These are the three opportunities for achieving happiness that have been understood by the Buddha.”These are the three opportunities for achieving happiness that have been understood by the Buddha.”That is the topic on which the divinity Sanaṅkumāra spoke.That is the topic on which the divinity Sanaṅkumāra spoke.

And having spoken about that, he addressed the gods of the thirty-three:And having spoken about that, he addressed the gods of the thirty-three:

8. Mindfulness Meditation8. Mindfulness Meditation

“What do the good gods of the thirty-three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful.“What do the good gods of the thirty-three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful.What four?What four?It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world.It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

As they meditate in this way, they become rightly immersed in that, and rightly serene.As they meditate in this way, they become rightly immersed in that, and rightly serene.Then they give rise to knowledge and vision of other people’s bodies externally.Then they give rise to knowledge and vision of other people’s bodies externally.They meditate observing an aspect of feelings internally …They meditate observing an aspect of feelings internally …

Then they give rise to knowledge and vision of other people’s feelings externally.Then they give rise to knowledge and vision of other people’s feelings externally.They meditate observing an aspect of the mind internally …They meditate observing an aspect of the mind internally …Then they give rise to knowledge and vision of other people’s minds externally.Then they give rise to knowledge and vision of other people’s minds externally.

They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of covetousness and displeasure for the world.They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of covetousness and displeasure for the world.As they meditate in this way, they become rightly immersed in that, and rightly serene.As they meditate in this way, they become rightly immersed in that, and rightly serene.Then they give rise to knowledge and vision of other people’s principles externally.Then they give rise to knowledge and vision of other people’s principles externally.

These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.”These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.”That is the topic on which the divinity Sanaṅkumāra spoke.That is the topic on which the divinity Sanaṅkumāra spoke.And having spoken about that, he addressed the gods of the thirty-three:And having spoken about that, he addressed the gods of the thirty-three:

9. Seven Prerequisites of Immersion9. Seven Prerequisites of Immersion

“What do the good gods of the thirty-three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion!“What do the good gods of the thirty-three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion!What seven?What seven?Right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.Right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.

Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.

If anything should be rightly described asIf anything should be rightly described as‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to freedom from death are flung open,’ it’s this.‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to freedom from death are flung open,’ it’s this.For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors to freedom from death are flung open.For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors to freedom from death are flung open.

Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; more than 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; more than 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.

And there are once-returners here, too.And there are once-returners here, too.And as for the rest of folk,And as for the rest of folk,who I think have shared in merit—who I think have shared in merit—