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《中部經典》Samaṇamuṇḍikasutta 沙門文祁子經 (MN 78) 巴漢英對照

《中部經典》第七十八經 Majjhimanikāya Samaṇamuṇḍikasutta 沙門文祁子經 Mundika the Contemplative

巴漢英對照佛曆 2563. 11. 8 菩提僧團 Ven. Devacitta 整理 Translated from the Pali by Thanissaro Bhikkhu 供養──無上世尊、無上法身、無上舍利 Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者

巴利聖典 palitxt@gmail.com ✍ https:# sites.google.com/site/palishengdian

沙門文祁子經【大綱】(Outline) ♡ A monk is virtuous, but not fashioned of virtue. (MN 78) ☼

沙門文祁子經【目錄】(Contents) ♡ A monk is virtuous, but not fashioned of virtue. (MN 78) ☼

《中部經典》第七十八經 Majjhimanikāya Samaṇamuṇḍikasutta 1 沙門文祁子經【大綱】(Outline) 2 沙門文祁子經【目錄】(Contents) 3 啊！佛陀的智慧 What! Buddha’s Wisdom 6 三皈依 Tisaraṇa / Three Refuges 7 沙門文祁子經 Samaṇamuṇḍikasuttaṃ / Mundika the Contemplative (MN 78, 260-268) 8 第一品 ✫ 前言 Preface 8 第一章 ✩ 工匠五支欲見世尊 Pañcakanga the Carpenter 8 第二章 ✩ 沙門文祁徒眾議論集會 The Debating Hall 10 第三章 ✩ 工匠五支先訪文祁徒眾 Pañcakanga Went to Uggahamana 12 第四章 ✩ 文祁子持意說禁戒四法 Four Qualities 12 第五章 ✩ 工匠五支不滿意 Neither Delight Nor Scorn 14 第二品 ✫ 執著禁戒非最高成就 The Highest Attainments 15 第一章 ✩ 工匠五支白於世尊處 Told the Blessed One 15 第二章 ✩ 執著禁戒如幼稚兒童 A Stupid Baby 16 第一節 ❦ 嬰兒如何造業？ Would Baby Do Any Evil Action 16 第二節 ❦ 禁戒非最上善！ Not an Invincible Contemplative 19 第三章 ✩ 最勝沙門依無學十法 Beyond Training Ten Qualities 20 第三品 ✫ 尊勝行道應知十六法 The Cessation of Unskillful & Skillful 21 第一章 ✩ 如何為不善戒？邪身業、邪語業、邪活命 Unskillful Habits 24 第二章 ✩ 不善戒何處生起？若有貪瞋痴心 The Cause of Unskillful Habits 25 第三章 ✩ 不善戒何處滅盡？修身語意善行、正命 Where Do Unskillful Habits Cease 26 第四章 ✩ 不善戒如何滅盡？四正勤 Leading to the Cessation of Unskillful Habits 27 第五章 ✩ 如何為善戒？善身業、善語業、正當活命 Skillful Habits 28 第六章 ✩ 善戒何處生起？若離貪瞋痴心 The Cause of Skillful Habits 29 第七章 ✩ 善戒何處滅盡？心解脫、慧解脫 Where Do Skillful Habits Cease 30 第八章 ✩ 善戒如何滅盡？四正勤 Leading to the Cessation of Skillful Habits 31 第九章 ✩ 如何為不善思惟？愛思惟、瞋思惟、害思惟 Unskillful Resolves 32 第十章 ✩ 不善思惟何處生起？若有愛瞋害想 The Cause of Unskillful Resolves 33 第十一章 ✩ 不善思惟何處滅盡？初禪 Where Do Unskillful Resolves Cease 34 第十二章 ✩ 不善思惟如何滅盡？四正勤 Leading to the Cessation of Unskillful Resolves 35 第十三章 ✩ 如何為善思惟？離愛思惟、離瞋思惟、離害思惟 Skillful Resolves 36 第十四章 ✩ 善思惟何處生起？若離愛瞋害想 The Cause of Skillful Resolves 37 第十五章 ✩ 善思惟何處滅盡？二禪 Where do Skillful Resolves Cease 38 第十六章 ✩ 善思惟如何滅盡？四正勤 Leading to the Cessation of Skillful Resolves 39 第四品 ✫ 善惡滅盡依無學十法 An Invincible Contemplative 41 第五品 ✫ 結語 Epilog 43 聖典凡例 Text’s Introduction 45 免費流通，歡迎助印！ Free circulation, welcomed posted! 47

Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者。 Refuge in the Buddha, Arhat, Supreme Enlightenment.

✩ Vayadhammā saṅkhārā, appamādena sampādetha. 諸行皆是壞滅之法，應自精進不放逸。 Decay is inherent in all component things.
Work out your salvation with diligence!

✩ 當勤精進，早求解脫；以智慧明，滅諸痴暗。 But do strive diligently, and quickly seek out freedom. With the light of perfect wisdom, destroy the darkness of ignorance!

༺ ⎈ ༻

啊！佛陀的智慧 What! Buddha’s Wisdom

✩ 似乎，每個人── 都喜歡發表！ Seems, everyone… enjoy published!

都有，他自己，高超的見解……。 Has, himself… super views.

似乎，每個人── 都有，勝過佛陀的智慧 ‼ Seems everyone… have, better than Buddha’s wisdom!

可是，對於原始的── 「佛陀教法」是什麼 ¿ ? However, what is… “the original teachings of Buddha?”

並不瞭解， ♨ 也不想瞭解，更沒有時間去瞭解。 Do not know, not understand, and no time to understand.

因為，他們都在── Because they are…

忙於，自己的：『所知、所見……？』 Busy with their own… “I know, I see… ?”

༺ ⎈ ༻

三皈依 Tisaraṇa / Three Refuges

Buddhaṃ saraṇaṃ gacchāmi, ✩ 我皈依──於佛陀； I refuge in the Buddha;

Abhabbo parihānāya nibbānasseva! 涅槃，無衰退！ Nibbana, no recession!

Dhammaṃ saraṇaṃ gacchāmi, ✩ 我皈依──正法律； I refuge in the Dhamma;

Hiri ottappa sampanno! 具足，慚與愧！ Be ashamed and reflection!

Saṅghaṃ saraṇaṃ gacchāmi, ✩ 我皈依──賢聖僧； I refuge in the Sangha;

Sikkhāya tibba gāravo! 熱心，尊敬學！ Ardent to learning respectfully!

༺ ⎈ ༻

沙門文祁子經 Samaṇamuṇḍikasuttaṃ / Mundika the Contemplative (MN 78, 260-268)

第一品 ✫ 前言 Preface

（一） 260. Evaṃ me sutaṃ – 如是我聞。 I have heard that

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. 一時，世尊住舍衛城，祇陀林給孤獨園。 on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery.

第一章 ✩ 工匠五支欲見世尊 Pañcakanga the Carpenter

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto [samaṇamaṇḍikāputto (sī. pī.)] samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. 其時，沙門文祁之子，遊方者持意，議論集會於末利園林，鎮頭迦樹（黑烏木）附近一間大會堂，與五百遊方者大眾俱住。 Now on that occasion Uggahamana, a follower of Mundika the contemplative, together with a large following of about 500 wanderers, had taken up residence in the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika.

Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṃ dassanāya. 時，工匠五支欲見世尊、清晨出舍衛城， Then Pañcakanga the carpenter left Savatthi in the middle of the day to see the Blessed One,

Atha kho pañcakaṅgassa thapatissa etadahosi – 工匠五支自思： but the thought occurred to him,

“akālo kho tāva bhagavantaṃ dassanāya; paṭisallīno bhagavā. 「今非應見世尊之時，世尊尚在宴坐。 “Now is not the right time to see the Blessed One, for he is in seclusion.

Manobhāvaniyānampi bhikkhūnaṃ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū. 亦非造訪意修習（禪修）比丘之時，意修習（禪修）比丘亦在宴坐。 And it is not the right time to see the mind-developing monks, for they too are in seclusion.

Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyyan”ti. 我何不往沙門文祁之子，遊方者持意，於末利園林，鎮頭迦樹（黑烏木）附近一間大會堂，議論集會處！」 Why don’t I go to the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika to see Uggahamana, a follower of Mundika the contemplative?”

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第二章 ✩ 沙門文祁徒眾議論集會 The Debating Hall

Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami. 於是，工匠五支，即赴沙門文祁之子，遊方者持意，於末利園林，鎮頭迦樹（黑烏木）附近一間大會堂，議論集會處。 So he headed to the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika.

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṃ nisinno 爾時，沙門文祁之子，遊方者持意，與遊方者大眾俱坐。 Now on that occasion Uggahamana was sitting with his large following of wanderers,

hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – 發出呼喚聲、高聲、大聲、作種種無益徒勞之論議，即： all making a great noise & racket, discussing many kinds of bestial topics of conversation:

rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. 王論、賊論、大臣輪、兵論、畏怖論、戰鬥論、食論、飲論、衣論、床論、華鬘論、香論、親族論、乘論、村論、衡論、市論、國土論、婦人論、英雄論、傳聞論、井邊談天論、祖先論、異相論、世間論、海洋論、由此有無之論爭。 conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ thapatiṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – 沙門文祁之子，遊方者持意，遙見工匠五支前來，告誡自眾曰： Then Uggahamana saw Pañcakanga the carpenter coming from afar, and on seeing him, hushed his following:

“appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. 「諸賢！請肅靜，諸賢勿作聲，彼沙門瞿曇之弟子，工匠五支到來。 “Be quiet, good sirs. Don’t make any noise. Here comes Pañcakanga the carpenter, a disciple of Gotama the contemplative.

Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti ayaṃ tesaṃ aññataro pañcakaṅgo thapati. 沙門瞿曇，在家白衣弟子，住舍衛城中，此工匠五支，為其中一人也。 He is one of those disciples of Gotama the contemplative, clad in white, who lives in Savatthi.

Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; 實則彼具壽等嗜靜、修靜、稱讚靜， These people are fond of quietude, trained in quietude, and speak in praise of quietude.

appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. 彼或得知靜肅之會眾，始欲思接見。」 Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.”

Atha kho te paribbājakā tuṇhī ahesuṃ. 爾時，彼等遊方者，保持沉默。 So the wanderers fell silent.

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第三章 ✩ 工匠五支先訪文祁徒眾 Pañcakanga Went to Uggahamana

（二） 261. Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; 工匠五支，至沙門文祁之子，遊方者持意處， Then Pañcakanga went to Uggahamana and,

upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ sammodi. 至已，與沙門文祁之子，遊方者持意，相互問候， on arrival, greeted him courteously.

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. 交談銘感之語，坐於一面。 After an exchange of friendly greetings & courtesies, he sat down to one side.

第四章 ✩ 文祁子持意說禁戒四法 Four Qualities

Ekamantaṃ nisinnaṃ kho pañcakaṅgaṃ thapatiṃ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca – 沙門文祁之子，遊方者持意，告坐於一面，工匠五支曰： As he was sitting there, Uggahamana said to him,

“catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. 「居士！我施設宣說：依已成就（禁戒）四法之人，可達善具足、最上善、最尊勝行道、無能勝之沙門。 “I describe an individual endowed with four qualities as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

Katamehi catūhi? 何者為四？ Which four?

Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – 居士！如是，身不造惡業、不言惡語、不思惡念、不活惡命等是。 There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood.

imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhan”ti. 確實，居士！我施設宣說：依已成就此等（禁戒）四法之人，可達善具足、最上善、最尊勝行道、無能勝之沙門。」 An individual endowed with these four qualities I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.”

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第五章 ✩ 工匠五支不滿意 Neither Delight Nor Scorn

Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṃ neva abhinandi nappaṭikkosi. 爾時，工匠五支對沙門文祁之子，遊方者持意所說，即不滿意，亦未反駁。 Then Pañcakanga neither delighted in Uggahamana’s words nor did he scorn them.

Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – 彼未滿意、未反駁，則從座位站起而去，彼思： Expressing neither delight nor scorn, he got up from his seat & left, thinking,

“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti. 「至世尊處，當知此所說之義。」 “I will learn the meaning of this statement in the Blessed One’s presence.”

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第二品 ✫ 執著禁戒非最高成就 The Highest Attainments

第一章 ✩ 工匠五支白於世尊處 Told the Blessed One

Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; 如是，工匠五支，便詣世尊處， Then he went to the Blessed One and,

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. 詣已，敬禮世尊，坐於一面。 on arrival, after bowing down to him, sat to one side.

Ekamantaṃ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. 坐於一面之工匠五支，將沙門文祁之子，遊方者持意所說，悉白於世尊。 As he was sitting there, he told the Blessed One the entire conversation he had had with Uggahamana.

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第二章 ✩ 執著禁戒如幼稚兒童 A Stupid Baby

（三） 262. Evaṃ vutte, bhagavā pañcakaṅgaṃ thapatiṃ etadavoca – 世尊聞已，對工匠五支言曰： When this was said, the Blessed One said to Pañcakanga:

“evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako 「如此，工匠！實則幼稚孩童、無智遲鈍、仰臥嬰兒， “In that case, carpenter, then according to Uggahamana’s words a stupid baby boy, lying on its back,

sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, 亦可達善具足、最上善、最尊勝行道、無能勝之沙門。 is consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

第一節 ❦ 嬰兒如何造業？ Would Baby Do Any Evil Action

yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ. 倘若，如沙門文祁之子，遊方者持意所說。

Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṃ karissati, （何以故？）工匠！幼稚孩童、無智遲鈍、仰臥嬰兒、沒有身業，從何處造身惡業耶？ For even the thought ‘body’ does not occur to a stupid baby boy lying on its back, so from where would it do any evil action with its body,

aññatra phanditamattā! （身體）唯有些許，悸動而已！ aside from a little kicking?

Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṃ vācaṃ bhāsissati, 工匠！幼稚孩童、無智遲鈍、仰臥嬰兒，沒有言語，從何處言惡語耶？ Even the thought ‘speech’ does not occur to it, so from where would it speak any evil speech,

aññatra roditamattā! 唯有些許，哭泣而已！ aside from a little crying?

Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṃ saṅkappaṃ saṅkappissati, 工匠！幼稚孩童、無智遲鈍、仰臥嬰兒，沒有思念，從何處思惡念耶？ Even the thought ‘resolve’ does not occur to it, so from where would it resolve on any evil resolve,

aññatra vikūjitamattā [vikujjitamattā (sī. syā. kaṃ. pī.)]! 唯有些許，哼唱而已！ aside from a little bad temper?

Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṃ ājīvaṃ ājīvissati, 工匠！幼稚孩童、無智遲鈍、仰臥嬰兒，沒有活命（生計），從何處活惡命耶？ Even the thought ‘livelihood’ does not occur to it, so from where would it maintain itself with any evil means of livelihood,

aññatra mātuthaññā! 唯有些許，母乳而已！ aside from its mother’s milk?

Evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako 如此，工匠！實則幼稚孩童、無智遲鈍、仰臥嬰兒， So, according to Uggahamana’s words, a stupid baby boy, lying on its back

yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ. 倘若，如沙門文祁之子，遊方者持意所說。

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第二節 ❦ 禁戒非最上善！ Not an Invincible Contemplative

（四） 263. “Catūhi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, 工匠！我施設宣說：依已成就（禁戒）四法之人，既不可達善具足、亦非最上善、亦非最尊勝行道、亦非無能勝之沙門。 “If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati. 唯對如彼：幼稚孩童、無智遲鈍、仰臥嬰兒而說。 Rather, he stands on the same level as a stupid baby boy lying on its back.

Katamehi catūhi? 何者為四？ Which four?

Idha, thapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – 工匠！如是，身不造惡業、不言惡語、不思惡念、不活惡命等是。 There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood.

imehi kho ahaṃ, thapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, 然而，工匠！我施設宣說：依已成就此等（禁戒）四法之人，既不可達善具足、亦非最上善、亦非最尊勝行道、亦非無能勝之沙門。 If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

第三章 ✩ 最勝沙門依無學十法 Beyond Training Ten Qualities

“Dasahi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. 工匠！我施設宣說：依已成就（無學）十法之人，可達善具足、最上善、最尊勝行道、無能勝之沙門。 “An individual endowed with ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

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第三品 ✫ 尊勝行道應知十六法 The Cessation of Unskillful & Skillful

☆ 尊勝行道應知十六法（知善知惡達最善沙門） ➾ 四聖諦與十六應知： ⑴ 苦聖諦（四正知）； ⑵ 集聖諦（四生處）； ⑶ 滅聖諦（四滅處）； ⑷ 道聖諦（四行道）。

㈠不善戒應知四諦： ① 如何為不善戒？邪身業、邪語業、邪活命； ② 不善戒何處生起？若有貪瞋痴心（潛意識）； ③ 不善戒何處滅盡？修身語意善行、正命； ④ 不善戒如何滅盡？四正勤（實踐八正道）。

㈡善戒應知四諦： ⑤ 如何為善戒？善身業、善語業、正當活命； ⑥ 善戒何處生起？若離貪瞋痴心（潛意識）； ⑦ 善戒何處滅盡？心解脫、慧解脫； ⑧ 善戒如何滅盡？四正勤（圓滿八正道）。

㈢不善思惟應知四諦： ⑨ 如何為不善思惟？愛思惟、瞋思惟、害思惟； ⑩ 不善思惟何處生起？若有愛瞋害想（意識心）； ⑪ 不善思惟何處滅盡？初禪； ⑫ 不善思惟如何滅盡？四正勤（實踐八正道）。

㈣善思惟應知四諦： ⑬ 如何為善思惟？離愛思惟、離瞋思惟、離害思惟； ⑭ 善思惟何處生起？若離愛瞋害想（意識心）； ⑮ 善思惟何處滅盡？二禪； ⑯ 善思惟如何滅盡？四正勤（實踐八正道）。

Ime akusalā sīlā; tamahaṃ [kahaṃ (sī.), tahaṃ (pī.)], thapati, veditabbanti vadāmi. ① 工匠！我說，此等為不善戒，是（無能勝之沙門）所應知。 With regard to that point, one should know that ‘These are unskillful habits,’ I say.

Itosamuṭṭhānā akusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. ② 工匠！我說，不善戒由此處生起，是（無能勝之沙門）所應知。 With regard to that point, one should know that ‘That is the cause of unskillful habits’…

Idha akusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. ③ 工匠！我說，不善戒於此處滅盡無餘，是（無能勝之沙門）所應知。 ‘Here unskillful habits cease without trace’…

Evaṃ paṭipanno akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi. ④ 工匠！我說，如是行為，是導致不善戒滅盡之行道，是（無能勝之沙門）所應知。 ‘This sort of practice is the practice leading to the cessation of unskillful habits,’ I say.

“Ime kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. ⑤ 工匠！我說，此等為善戒，是（無能勝之沙門）所應知。 “With regard to that point, one should know that ‘These are skillful habits’…

Itosamuṭṭhānā kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. ⑥ 工匠！我說，善戒由此處生起，是（無能勝之沙門）所應知。 ‘That is the cause of skillful habits’…

Idha kusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. ⑦ 工匠！我說，善戒於此處滅盡無餘，是（無能勝之沙門）所應知。 ‘Here skillful habits cease without trace’…

Evaṃ paṭipanno kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi. ⑧ 工匠！我說，如是行為，是導致善戒滅盡之行道，是（無能勝之沙門）所應知。 ‘This sort of practice is the practice leading to the cessation of skillful habits,’ I say.

“Ime akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. ⑨ 工匠！我說，此等為不善思惟，是（無能勝之沙門）所應知。 “With regard to that point, one should know that ‘These are unskillful resolves’…

Itosamuṭṭhānā akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. ⑩ 工匠！我說，不善思惟由此處生起，是（無能勝之沙門）所應知。 ‘That is the cause of unskillful resolves’…

Idha akusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. ⑪ 工匠！我說，不善思惟於此處滅盡無餘，是（無能勝之沙門）所應知。 ‘Here unskillful resolves cease without trace’…

Evaṃ paṭipanno akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi. ⑫ 工匠！我說，如是行為，是導致不善思惟滅盡之行道，是（無能勝之沙門）所應知。 ‘This sort of practice is the practice leading to the cessation of unskillful resolves’ I say.

“Ime kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. ⑬ 工匠！我說，此等為善思惟，是（無能勝之沙門）所應知。 “With regard to that point, one should know that ‘These are skillful resolves’…

Itosamuṭṭhānā kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. ⑭ 工匠！我說，善思惟由此處生起，是（無能勝之沙門）所應知。 ‘That is the cause of skillful resolves’…

Idha kusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. ⑮ 工匠！我說，善思惟於此處滅盡無餘，是（無能勝之沙門）所應知。 ‘Here skillful resolves cease without trace’…

Evaṃ paṭipanno kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi. ⑯ 工匠！我說，如是行為，是導致善思惟滅盡之行道，是（無能勝之沙門）所應知。 ‘This sort of practice is the practice leading to the cessation of skillful resolves,’ I say.

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第一章 ✩ 如何為不善戒？邪身業、邪語業、邪活命 Unskillful Habits

（五） 264. “Katame ca, thapati, akusalā sīlā? 工匠！若然，如何稱為不善戒（習慣）耶？ “Now what are unskillful habits?

Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo – ime vuccanti, thapati, akusalā sīlā. 不善身業、不善語業、邪惡活命（不當生計）──工匠！此等稱為不善戒。 Unskillful bodily actions, unskillful verbal actions, evil means of livelihood. These are called unskillful habits.

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第二章 ✩ 不善戒何處生起？若有貪瞋痴心 The Cause of Unskillful Habits

“Ime ca, thapati, akusalā sīlā kiṃsamuṭṭhānā? 工匠！若然，此等之不善戒由何（處）而生耶？ What is the cause of unskillful habits?

Samuṭṭhānampi nesaṃ vuttaṃ. 現在說明此等（不善戒）之生起── Their cause is stated,

‘Cittasamuṭṭhānā’tissa vacanīyaṃ. 應該說，是由『心生』。 and they are said to be mind-caused.

Katamaṃ cittaṃ? 何種心（生）耶？ Which mind? —

Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. 其實，心亦是多種多樣， for the mind has many modes & permutations.

Yaṃ cittaṃ sarāgaṃ sadosaṃ samohaṃ, itosamuṭṭhānā akusalā sīlā. 心若有貪、有瞋、有痴，則由此處生不善戒。 Any mind with passion, aversion or delusion: That is the cause of unskillful habits.

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第三章 ✩ 不善戒何處滅盡？修身語意善行、正命 Where Do Unskillful Habits Cease

“Ime ca, thapati, akusalā sīlā kuhiṃ aparisesā nirujjhanti? 工匠！若然，此等之不善戒（習慣）於何處，而滅盡無餘耶？ Now where do unskillful habits cease without trace?

Nirodhopi nesaṃ vutto. 現在說明此等（不善戒）之滅盡── Their cessation has been stated:

Idha, thapati, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, micchājīvaṃ pahāya sammājīvena jīvitaṃ kappeti – 工匠！此處有比丘，斷身惡行、修身善行、斷語惡行、修語善行、斷意惡行、修意善行、放棄邪命、謀生正命。 There is the case where a monk abandons wrong bodily conduct & develops right bodily conduct, abandons wrong verbal conduct & develops right verbal conduct, abandons wrong livelihood & maintains his life with right livelihood.

etthete akusalā sīlā aparisesā nirujjhanti. 此處，為不善戒之滅盡無餘。 This is where unskillful habits cease without trace.

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第四章 ✩ 不善戒如何滅盡？四正勤 Leading to the Cessation of Unskillful Habits

“Kathaṃ paṭipanno, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? 工匠！若然，如何行為，是導致不善戒滅盡之行道耶？ And what sort of practice is the practice leading to the cessation of unskillful habits?

Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; ⑴ 工匠！此處有比丘，為使不生『未生之惡不善法』，生起志欲、努力精進、策勵於心、刻苦勤勉。 There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen…

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; ⑵ 為令捨斷『已生之惡不善法』，生起志欲、努力精進、策勵於心、刻苦勤勉。 for the sake of the abandoning of evil, unskillful qualities that have arisen…

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; ⑶ 為使生起『未生之善法』，生起志欲、努力精進、策勵於心、刻苦勤勉。 for the sake of the arising of skillful qualities that have not yet arisen…

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā ⑷ 為令住立『已生之善法』，不使迷亂、漸漸增大、充足廣大、修習圓滿， (and) for the maintenance, non-confusion, increase, plenitude, development & culmination of skillful qualities that have arisen.

chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. 生起志欲、努力精進、策勵於心、刻苦勤勉。

Evaṃ paṭipanno kho, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti. 工匠！如此行為，是導致不善戒滅盡之行道。 This sort of practice is the practice leading to the cessation of unskillful habits.

第五章 ✩ 如何為善戒？善身業、善語業、正當活命 Skillful Habits

（六） 265. “Katame ca, thapati, kusalā sīlā? 工匠！若然，如何為善戒耶？ “And what are skillful habits?

Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi. 工匠！我現在說明（善）戒──善身業、善語業、清淨活命（正當生計）。 Skillful bodily actions, skillful verbal actions, purity of livelihood.

Ime vuccanti, thapati, kusalā sīlā. 工匠！此等稱之為善戒。 These are called skillful habits.

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第六章 ✩ 善戒何處生起？若離貪瞋痴心 The Cause of Skillful Habits

“Ime ca, thapati, kusalā sīlā kiṃsamuṭṭhānā? 工匠！若然，此等之善戒由何（處）而生耶？ What is the cause of skillful habits?

Samuṭṭhānampi nesaṃ vuttaṃ. 現在說明此等（善戒）之生起── Their cause, too, has been stated,

‘Cittasamuṭṭhānā’tissa vacanīyaṃ. 應該說，是由『心生』。 and they are said to be mind-caused.

Katamaṃ cittaṃ? 何種心（生）耶？ Which mind? —

Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. 其實，心亦是多種多樣， for the mind has many modes & permutations.

Yaṃ cittaṃ vītarāgaṃ vītadosaṃ vītamohaṃ, itosamuṭṭhānā kusalā sīlā. 心若離貪、離瞋、離痴，則由此處生起善戒。 Any mind without passion, without aversion, without delusion: That is the cause of skillful habits.

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第七章 ✩ 善戒何處滅盡？心解脫、慧解脫 Where Do Skillful Habits Cease

“Ime ca, thapati, kusalā sīlā kuhiṃ aparisesā nirujjhanti? 工匠！若然，此等之善戒於何處，而滅盡無餘耶？ Now where do skillful habits cease without trace?

Nirodhopi nesaṃ vutto. 現在說明此等（善戒）之滅盡── Their cessation, too, has been stated:

Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti; 工匠！於此有比丘，持戒不著於戒、彼如實知：其心解脫、慧解脫。 There is the case where a monk is virtuous, but not fashioned of virtue. He discerns, as it actually is, the awareness-release & discernment-release

yatthassa te kusalā sīlā aparisesā nirujjhanti. 對於彼等，無論何處，為善戒之滅盡無餘。 where those skillful habits cease without trace.

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第八章 ✩ 善戒如何滅盡？四正勤 Leading to the Cessation of Skillful Habits

“Kathaṃ paṭipanno ca, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? 工匠！若然，如何行為，是導致善戒滅盡之行道耶？ And what sort of practice is the practice leading to the cessation of skillful habits?

Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; ⑴ 工匠！此處有比丘，為使不生『未生之惡不善法』，生起志欲、努力精進、策勵於心、刻苦勤勉。 There is the case where a monk generates desire…for the sake of the non-arising of evil, unskillful qualities that have not yet arisen…

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… ⑵ 為令捨斷『已生之惡不善法』，生起志欲、努力精進、策勵於心、刻苦勤勉。 for the sake of the abandoning of evil, unskillful qualities that have arisen…

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… ⑶ 為使生起『未生之善法』，生起志欲、努力精進、策勵於心、刻苦勤勉。 for the sake of the arising of skillful qualities that have not yet arisen…

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā ⑷ 為令住立『已生之善法』，不使迷亂、漸漸增大、充足廣大、修習圓滿， (and) for the…development & culmination of skillful qualities that have arisen.

chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. 生起志欲、努力精進、策勵於心、刻苦勤勉。

Evaṃ paṭipanno kho, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti. 工匠！如此行為，是導致善戒滅盡之行道。 This sort of practice is the practice leading to the cessation of skillful habits.

第九章 ✩ 如何為不善思惟？愛思惟、瞋思惟、害思惟 Unskillful Resolves

（七） 266. “Katame ca, thapati, akusalā saṅkappā? 工匠！若然，如何為不善思惟耶？ “And what are unskillful resolves?

Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ime vuccanti, thapati, akusalā saṅkappā. 愛思惟、瞋思惟、害思惟──工匠！此等稱之為不善思惟。 Being resolved on sensuality, on ill will, on harmfulness. These are called unskillful resolves.

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第十章 ✩ 不善思惟何處生起？若有愛瞋害想 The Cause of Unskillful Resolves

“Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā? 工匠！若然，此等之不善思惟由何（處）而生耶？ What is the cause of unskillful resolves?

Samuṭṭhānampi nesaṃ vuttaṃ. 現在說明此等（不善思惟）之生起── Their cause, too, has been stated,

‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. 應該說，是由『想生』。 and they are said to be perception-caused.

Katamā saññā? 何種想（生）耶？ Which perception? —

Saññāpi hi bahū anekavidhā nānappakārakā. 其實，想亦是多種多樣， for perception has many modes & permutations.

Kāmasaññā, byāpādasaññā, vihiṃsāsaññā – itosamuṭṭhānā akusalā saṅkappā. 若有愛想、瞋想、害想，則由此處生不善思惟。 Any sensuality-perception, ill will-perception or harmfulness-perception: That is the cause of unskillful resolves.

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第十一章 ✩ 不善思惟何處滅盡？初禪 Where Do Unskillful Resolves Cease

“Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti? 工匠！若然，此等之不善思惟於何處，而滅盡無餘耶？ Now where do unskillful resolves cease without trace?

Nirodhopi nesaṃ vutto. 現在說明此等（不善思惟）之滅盡── Their cessation, too, has been stated:

Idha, thapati, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; 工匠！於此有比丘，離慾、離惡不善法，有尋有伺，由『離生喜、樂』成就初禪而住。 There is the case where a monk, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

etthete akusalā saṅkappā aparisesā nirujjhanti. 此處，為不善思惟之滅盡無餘。 This is where unskillful resolves cease without trace.

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第十二章 ✩ 不善思惟如何滅盡？四正勤 Leading to the Cessation of Unskillful Resolves

“Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? 工匠！若然，如何行為，是導致不善思惟滅盡之行道耶？ And what sort of practice is the practice leading to the cessation of unskillful resolves?

Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; ⑴ 工匠！此處有比丘，為使不生『未生之惡不善法』，生起志欲、努力精進、策勵於心、刻苦勤勉。 There is the case where a monk generates desire…for the sake of the non-arising of evil, unskillful qualities that have not yet arisen…

chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. 生起志欲、努力精進、策勵於心、刻苦勤勉。

Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti. 工匠！如此行為，是導致不善思惟滅盡之行道。 This sort of practice is the practice leading to the cessation of unskillful resolves.

第十三章 ✩ 如何為善思惟？離愛思惟、離瞋思惟、離害思惟 Skillful Resolves

（八） 267. “Katame ca, thapati, kusalā saṅkappā? 工匠！若然，如何為善思惟耶？ “And what are skillful resolves?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ime vuccanti, thapati, kusalā saṅkappā. 離愛思惟、離瞋思惟、離害思惟──工匠！此等稱之為善思惟。 Being resolved on renunciation (freedom from sensuality), on non-ill will, on harmlessness. These are called skillful resolves.

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第十四章 ✩ 善思惟何處生起？若離愛瞋害想 The Cause of Skillful Resolves

“Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā? 工匠！若然，此等之善思惟由何（處）而生耶？ What is the cause of skillful resolves?

Samuṭṭhānampi nesaṃ vuttaṃ.
現在說明此等（善思惟）之生起── Their cause, too, has been stated,

‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. 應該說，是由『想生』。 and they are said to be perception-caused.

Katamā saññā? 何種想（生）耶？ Which perception? —

Saññāpi hi bahū anekavidhā nānappakārakā. 其實，想亦是多種多樣， for perception has many modes & permutations.

Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā – itosamuṭṭhānā kusalā saṅkappā. 若有離愛想、離瞋想、離害想，則由此處生善思惟。 Any renunciation-perception, non-ill will-perception or harmlessness-perception: That is the cause of skillful resolves.

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第十五章 ✩ 善思惟何處滅盡？二禪 Where do Skillful Resolves Cease

“Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti? 工匠！若然，此等之善思惟於何處，而滅盡無餘耶？ Now where do skillful resolves cease without trace?

Nirodhopi nesaṃ vutto. 現在說明此等（善思惟）之滅盡── Their cessation, too, has been stated:

Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; 工匠！於此有比丘，尋、伺、寂靜故，於內遍淨，心成一境，無尋、無伺，由『定生喜、樂』成就二禪而住。 There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance.

etthete kusalā saṅkappā aparisesā nirujjhanti. 此處，為善思惟之滅盡無餘。 This is where skillful resolves cease without trace.

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第十六章 ✩ 善思惟如何滅盡？四正勤 Leading to the Cessation of Skillful Resolves

“Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? 工匠！若然，如何行為，是導致善思惟滅盡之行道耶？ And what sort of practice is the practice leading to the cessation of skillful resolves?

Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; ⑴ 工匠！此處有比丘，為使不生『未生之惡不善法』，生起志欲、努力精進、策勵於心、刻苦勤勉。 There is the case where a monk generates desire…for the sake of the non-arising of evil, unskillful qualities that have not yet arisen…

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā ⑷ 為令住立『已生之善法』，不使迷亂、漸漸增大、充足廣大、修習圓滿， (and) for the… development & culmination of skillful qualities that have arisen.

chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. 生起志欲、努力精進、策勵於心、刻苦勤勉。

Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti. 工匠！如此行為，是導致善思惟滅盡之行道。 This sort of practice is the practice leading to the cessation of skillful resolves.

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第四品 ✫ 善惡滅盡依無學十法 An Invincible Contemplative

（九） 268. “Katamehi cāhaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ? 又，如何？工匠！我施設宣說：依已成就（無學）十法之人，可達善具足、最上善、最尊勝行道、無能勝之沙門耶？ “Now, an individual endowed with which ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments?

Idha, thapati, bhikkhu 工匠！此處有比丘， One endowed with

asekhāya sammādiṭṭhiyā samannāgato hoti, ① 成就無學之正見， the right view of one beyond training,

asekhena sammāsaṅkappena samannāgato hoti, ② 成就無學之正思惟， the right resolve of one beyond training,

asekhāya sammāvācāya samannāgato hoti, ③ 成就無學之正語， the right speech…

asekhena sammākammantena samannāgato hoti, ④ 成就無學之正業， the right action…

asekhena sammāājīvena samannāgato hoti, ⑤ 成就無學之正命， the right livelihood…

asekhena sammāvāyāmena samannāgato hoti, ⑥ 成就無學之正精進， the right effort…

asekhāya sammāsatiyā samannāgato hoti, ⑦ 成就無學之正念， the right mindfulness…

asekhena sammāsamādhinā samannāgato hoti, ⑧ 成就無學之正定， the right concentration…

asekhena sammāñāṇena samannāgato hoti, ⑨ 成就無學之正智， the right knowledge…

asekhāya sammāvimuttiyā samannāgato hoti – ⑩ 成就無學之正解脫。 the right release of one beyond training.

imehi kho ahaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhan”ti. 當然，工匠！我施設宣說：依已成就此等（無學）十法之人，可達善具足、最上善、最尊勝行道、無能勝之沙門。」 An individual endowed with these ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.”

Idamavoca bhagavā. 世尊如此說完。 That is what the Blessed One said.

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第五品 ✫ 結語 Epilog

Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti. 工匠五支，心滿意足、歡喜信受世尊，所（善）說示。 Gratified, Pañcakanga the carpenter delighted in the Blessed One’s words.

Samaṇamuṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. 沙門文祁子經～遊方者品‧第八經終 Mundika the Contemplative: the Eighth.

～《中部經典‧遊方者品‧Samaṇamuṇḍikasutta 沙門文祁子經》(MN 78, 260-268)

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♨ 我心清淨恆念四不壞信皈依處── Three Precious Ones and Buddha’s Commandments as my Refuge -

南無佛！南無法！南無僧！南無戒！ Namo Buddha! Namo Dhamma! Namo Sangha! Namo Sikkhapada!

♨ 迴向法界── Love and blessings…

願以此功德，迴向雙親眷； Willing to take the merit, bless to parents and family;

普及於一切，苦海常作舟。 Dedicated to all beings, dukkha-sea often for the boat.

善哉！善哉！善哉！ Good! Good! Good!

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聖典凡例 Text’s Introduction

一、編輯宗旨

✩ 自洲、法洲 ─➢ 自燈明，法燈明！～《長部經典‧Mahāparinibbānasutta 大般涅槃經》(DN 16, 165) “Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.

「阿難！於現在，或我滅後，若有人『以自燈明，隨時自歸依，不歸依他人；以法燈明，隨時法歸依，不歸依他人』者──阿難！彼等，於我比丘眾中，將在最高境地，必定樂於修學。」

何為「法燈明、法歸依」？

原始的佛陀教法──「法與律」，應以「四聖諦」為依歸： ⑴ Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. 「阿難！依我為汝等，所說之『法與律』，於我滅後，當為，汝等之大師。」～《大般涅槃經》(DN 16, 216)

⑵ 「苦諦實苦，不可令樂；集真是因，更無異因；苦若滅者，即是因滅，因滅故果滅；滅苦之道，實是真道，更無餘道。」～《佛遺教經》

⑶ 有關部派思想，與「四聖諦」不相應，不予收錄者，如下：「 ⓵ Abhidhamma 論藏、⓶ Therāpadānapāḷi 長老譬喻、⓷ Therīapadānapāḷi 長老尼譬喻、⓸ Buddhavaṃsapāḷi 佛種姓、⓹ Cariyāpiṭakapāḷi 行藏、⓺ Jātakapāḷi 本生經。」

二、原典說明

⑴ 《巴利文原典》主要採用內觀研究所（Vipassana Research Institute，VRI）根據緬甸仰光第六次集結版。以下縮寫，用於代表《巴利文原典》的不同版本： sī. = Sri Lankan 斯里蘭卡 syā. = Thai 泰國 pī. = Pali Text Society 巴利聖典協會（PTS） ka. = Cambodian 柬埔寨

在下面的例子中，斯里蘭卡，泰國和PTS版本都是 “vāssa”，而不是 “vā assa” ── ‘Atthi me attā’ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati; 或者，他生起常見、當作真理：「有一個真我！」

⑵ 【巴利聖典】略縮寫 ➾ ❶ DA 法藏、DN 長部、MN 中部、SN 相應部、AN 增支部、KN 小部、Khp 小誦經、Dhp 法句經、Ud 自說經、Iti 如是語、Snp 經集、Viv 天宮事、Pev 餓鬼事、Thag 長老偈、Thig 長老尼偈、Mnd 大義釋、Cnd 小義釋、Ps 無礙解道、Ne 導論、Pe 三藏知津、Miln 彌蘭王問經、❷ VA 律藏、BV 比丘類、NV 比丘尼類、MV 律藏大品、CV 律藏小品、PV 律藏附隨、DV 戒本與目錄。

三、書籤提要

以下範例，為書籤提要，取代註解、說明── ☆ kāya-anu-passī 詳細（anu）觀看（passī 發現）身（kāya） ➾ kāye kāyānupassī 在身體中，詳細觀看、發現身體。

四、助印須知

本次結集，保留《巴利文原典》，並除去一切註解、說明，原因有四：

⑴ 一篇完善的翻譯，應是：「所見，即所得！」。不應，再增加註解、說明……，以致干擾《巴利文原典》的對讀！

⑵ 即使，再完善的翻譯文字，其內涵、其價值……，皆無法與《巴利文原典》，相提並論！更何況，翻譯錯誤、不精確等……時常發生！有鑑於疏漏情況，在所難免，保留《巴利文原典》，這意味著──保留日後修正、校對的可能性！

⑶ 佛陀是最好的心靈良醫：「我如良醫，知病說藥，服與不服，非醫咎也。又如善導，導人善道，聞之不行，非導過也！」～《佛遺教經》

不論，這藥方是──巴利文、英文、還是中文？若真想，了脫生死、苦海得渡……，皆當勉勵學之！

⑷ 因為，佛法出現於世，實是稀有、難得呀！不是嗎……？所以，真學佛人，應該培養：「以翻譯，為輔助工具，多多閱讀《巴利文原典》的好習慣。」才是明智之舉！

菩提僧團心法師謹誌於高雄【翠峰精舍】佛曆 2557（西曆 2014）年4 月20 日

免費流通，歡迎助印！ Free circulation, welcomed posted!

★ 敬請保持：經典內容與參考說明之完整，很感謝您！ ★ Please hold: the complete of scripture content and reference description, thank you very much!

（請注意裝訂邊，雙數頁在左側。） Please note that the binding edge, double the number of pages on the left.

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