长部第 34 经（Sujato 英译）第 2 阅读页 · Up to Ten · 2/7

knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.What four things should be directly known?What four things should be directly known?The four noble truths:The four noble truths:

suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.What four things should be realized?What four things should be realized?Four fruits of the ascetic life:Four fruits of the ascetic life:

stream-entry, once-return, non-return, and perfection.stream-entry, once-return, non-return, and perfection.So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

5. Groups of Five5. Groups of Five

Five things are helpful, etc.Five things are helpful, etc.What five things are helpful?What five things are helpful?Five factors that support meditation.Five factors that support meditation.

A mendicant has faith in the Realized One’s awakening:A mendicant has faith in the Realized One’s awakening:‘That Blessed One is 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.’‘That Blessed One is 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.’They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

What five things should be developed?What five things should be developed?Right immersion with five factors:Right immersion with five factors:pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing.pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing.

What five things should be completely understood?What five things should be completely understood?Five grasping aggregates:Five grasping aggregates:form, feeling, perception, choices, and consciousness.form, feeling, perception, choices, and consciousness.

What five things should be given up?What five things should be given up?Five hindrances:Five hindrances:sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

What five things make things worse?What five things make things worse?Five kinds of hard-heartedness.Five kinds of hard-heartedness.Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.This is the first kind of hard-heartedness.This is the first kind of hard-heartedness.Furthermore, a mendicant has doubts about the teaching …Furthermore, a mendicant has doubts about the teaching …

the Saṅgha …the Saṅgha …the training …the training …A mendicant is angry and upset with their spiritual companions, resentful and closed off.A mendicant is angry and upset with their spiritual companions, resentful and closed off.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.This is the fifth kind of hard-heartedness.This is the fifth kind of hard-heartedness.What five things lead to distinction?What five things lead to distinction?

Five faculties:Five faculties:faith, energy, mindfulness, immersion, and wisdom.faith, energy, mindfulness, immersion, and wisdom.What five things are hard to comprehend?What five things are hard to comprehend?

Five elements of escape.Five elements of escape.A mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.A mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.

Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.This is how the escape from sensual pleasures is explained.This is how the escape from sensual pleasures is explained.

Take another case where a mendicant focuses on ill will, but their mind does not leap forth …Take another case where a mendicant focuses on ill will, but their mind does not leap forth …But when they focus on good will, their mind leaps forth …But when they focus on good will, their mind leaps forth …Their mind is in a good state … well detached from ill will.Their mind is in a good state … well detached from ill will.

They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.This is how the escape from ill will is explained.This is how the escape from ill will is explained.Take another case where a mendicant focuses on harming, but their mind does not leap forth …Take another case where a mendicant focuses on harming, but their mind does not leap forth …

But when they focus on compassion, their mind leaps forth …But when they focus on compassion, their mind leaps forth …Their mind is in a good state … well detached from harming.Their mind is in a good state … well detached from harming.They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.

This is how the escape from harming is explained.This is how the escape from harming is explained.Take another case where a mendicant focuses on form, but their mind does not leap forth …Take another case where a mendicant focuses on form, but their mind does not leap forth …But when they focus on the formless, their mind leaps forth …But when they focus on the formless, their mind leaps forth …

Their mind is in a good state … well detached from forms.Their mind is in a good state … well detached from forms.They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.This is how the escape from forms is explained.This is how the escape from forms is explained.

Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.

They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.This is how the escape from substantial reality is explained.This is how the escape from substantial reality is explained.What five things should be produced?What five things should be produced?

Right immersion with five knowledges.Right immersion with five knowledges.The following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’The following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’‘This immersion is noble and not of the flesh.’‘This immersion is noble and not of the flesh.’

‘This immersion is not cultivated by reprobates.’‘This immersion is not cultivated by reprobates.’‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’‘I mindfully enter into and emerge from this immersion.’‘I mindfully enter into and emerge from this immersion.’

What five things should be directly known?What five things should be directly known?Five opportunities for freedom.Five opportunities for freedom.Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.

That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.

This is the first opportunity for freedom.This is the first opportunity for freedom.Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it.Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.

Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.This is the second opportunity for freedom.This is the second opportunity for freedom.Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it.Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it.

That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they rehearse it in detail as they learned and memorized it.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they rehearse it in detail as they learned and memorized it.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.

This is the third opportunity for freedom.This is the third opportunity for freedom.Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching.Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching.But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.

That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.

This is the fourth opportunity for freedom.This is the fourth opportunity for freedom.Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it.Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it.But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.

That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.

This is the fifth opportunity for freedom.This is the fifth opportunity for freedom.What five things should be realized?What five things should be realized?Five spectrums of the teaching:Five spectrums of the teaching:

ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

6. Groups of Six6. Groups of Six

Six things are helpful, etc.Six things are helpful, etc.What six things are helpful?What six things are helpful?Six warm-hearted qualities.Six warm-hearted qualities.

Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness.Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness.

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness.Furthermore, a mendicant consistently treats their spiritual companions with mental kindness.Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.What six things should be developed?What six things should be developed?

Six topics for recollection:Six topics for recollection:the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.What six things should be completely understood?What six things should be completely understood?

Six interior sense fields:Six interior sense fields: