MN 78 · 沙门蒙地咖经
260如是我闻：有一次，世尊住在舍卫城祇树给孤独园。那时，游方者郁伽哈马那·沙门文荼子，正住在玛莉咖园中那座名为‘顺时论会堂’的独层殿楼里，他与一大群游方者共住，大约有五百位游方者。这天，五支工匠在大白天从舍卫城出发，准备去拜见世尊。这时，五支工匠心想：‘现在还不是拜见世尊的合适时候，世尊正在独处静修；那些令人心仪且值得见的比丘们，现在也不是见面的时机，他们也在独处静修。不如我先去玛莉咖园里那座顺时论会堂，拜访一下游方者郁伽哈马那·沙门文荼子吧。’于是，五支工匠便前往玛莉咖园里的顺时论会堂，去见游方者郁伽哈马那·沙门文荼子。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṃ dassanāya. Atha kho pañcakaṅgassa thapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya; paṭisallīno bhagavā. Manobhāvaniyānampi bhikkhūnaṃ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyya’’nti. Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.
2那时，游方者郁伽哈马那·沙门文荼子正与一大群游方者坐在一起，他们喧哗吵闹、人声鼎沸，谈论着各种低级无益的闲话。例如：国王的事、盗贼的事、大臣的事、军队的事、恐怖的事、战争的事、食物的事、饮料的事、衣服的事、卧具的事、花鬘的事、香料的事、亲戚的事、车乘的事、村庄的事、城镇的事、城市的事、国土的事、女人的事、英雄的事、街巷的事、水井旁的事、先亡祖先的事、种种杂谈、世间起源的传说、海洋起源的传说，以及关于有无论断的这类话题。
Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – 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.
3游方者郁伽哈马那·沙门文荼子远远地看见五支工匠走来。看到之后，他便让自己那群人安静下来，说：‘先生们，请安静！先生们，不要出声！这位是沙门乔达摩的在家弟子，五支工匠。在舍卫城那些穿白衣的在家弟子中，这位五支工匠是其中的一位。那些尊者们是喜爱安静的，常被教以安静，并且赞叹安静。说不定，当他看到我们这群人安静下来，会认为值得过来。’于是，那些游方者便安静了下来。
Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ thapatiṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti ayaṃ tesaṃ aññataro pañcakaṅgo thapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.
261接着，五支工匠来到游方者郁伽哈马那·沙门文荼子那里。到达后，和游方者郁伽哈马那·沙门文荼子相互问候。彼此致以亲切、友好的问候之后，他便坐在一旁。待五支工匠坐定后，游方者郁伽哈马那·沙门文荼子对他说：‘居士，我宣说，一个具足这四法的人，就是具足圆满善法、最高善法、已达最上成就、不可战胜的沙门。是哪四法呢？居士，在此，他不以身造作恶业，不口出恶语，不心思恶思惟，不以邪恶的方式谋生。居士，我就是宣说，具足这四法的人，就是具足圆满善法、最高善法、已达最上成就、不可战胜的沙门。’
Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ sammodi . Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho pañcakaṅgaṃ thapatiṃ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca – ‘‘catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.
5当时，五支工匠对于游方者郁伽哈马那·沙门文荼子所说的话，既不表示赞同，也不加以驳斥。既不赞同也不驳斥之后，他便从座位起身离去，心想：‘我要在世尊那里，弄清楚这番话的真实含义。’随后，五支工匠便前往世尊那里。到达后，他向世尊行礼，然后坐在一旁。坐定后，五支工匠将他与游方者郁伽哈马那·沙门文荼子之间全部的交谈对话，都禀告了世尊。
Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’’ti. Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
262听了这番话，世尊对五支工匠这样说：‘工匠，如果按照游方者郁伽哈马那·沙门文荼子的说法，那么一个幼小的、只会仰卧的愚钝婴孩，也会是具足圆满善法、最高善法、已达最上成就、不可战胜的沙门了。工匠，因为那幼小的、只会仰卧的愚钝婴孩，他连“身”的概念都没有，又怎么会以身造作恶业呢？除了仅仅挥动手脚之外！工匠，那幼小的、只会仰卧的愚钝婴孩，他连“语言”的概念都没有，又怎么会口出恶语呢？除了仅仅啼哭呜咽之外！工匠，那幼小的、只会仰卧的愚钝婴孩，他连“思惟”的概念都没有，又怎么会心思恶思惟呢？除了仅仅发出咿呀之声外！工匠，那幼小的、只会仰卧的愚钝婴孩，他连“谋生”的概念都没有，又怎么会以邪恶的方式谋生呢？除了仅仅依靠母亲的乳汁外！工匠，事情若是这样，那么按照游方者郁伽哈马那·沙门文荼子的说法，一个幼小的、只会仰卧的愚钝婴孩，就是具足圆满善法、最高善法、已达最上成就、不可战胜的沙门了。’
Evaṃ vutte, bhagavā pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṃ karissati, aññatra phanditamattā! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṃ vācaṃ bhāsissati, aññatra roditamattā ! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṃ saṅkappaṃ saṅkappissati, aññatra vikūjitamattā ! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṃ ājīvaṃ ājīvissati, aññatra mātuthaññā! Evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.
263工匠，一个人具备这四法，我并不是把它列为善法圆满、最上善法、达到最高成就、不可战胜的沙门，而是把它等同于这个年幼、迟钝、仰躺着的婴儿。是哪四法呢？工匠，在这里，不以身体作恶业，不说恶语，不思惟恶思惟，不以恶活命而活命。工匠，一个人具备这四法，我并不是把它列为善法圆满、最上善法、达到最高成就、不可战胜的沙门，而是把它等同于这个年幼、迟钝、仰躺着的婴儿。
‘‘Catūhi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati. Katamehi catūhi? Idha, thapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, thapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.
8工匠，一个人具备十法，我才把他列为善法圆满、最上善法、达到最高成就、不可战胜的沙门。这些是不善戒；工匠，我说这应当被了解。从此处生起不善戒；工匠，我说这应当被了解。在这里不善戒无余灭尽；工匠，我说这应当被了解。这样修行的人，就是在为了灭尽不善戒而修行；工匠，我说这应当被了解。
‘‘Dasahi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Ime akusalā sīlā; tamahaṃ , thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.
9这些是善戒；工匠，我说这应当被了解。从此处生起善戒；工匠，我说这应当被了解。在这里善戒无余灭尽；工匠，我说这应当被了解。这样修行的人，就是在为了灭尽善戒而修行；工匠，我说这应当被了解。
‘‘Ime kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.
10这些是不善思惟；工匠，我说这应当被了解。从此处生起不善思惟；工匠，我说这应当被了解。在这里不善思惟无余灭尽；工匠，我说这应当被了解。这样修行的人，就是在为了灭尽不善思惟而修行；工匠，我说这应当被了解。
‘‘Ime akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā saṅkappā ; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.
11这些是善思惟；工匠，我说这应当被了解。从此处生起善思惟；工匠，我说这应当被了解。在这里善思惟无余灭尽；工匠，我说这应当被了解。这样修行的人，就是在为了灭尽善思惟而修行；工匠，我说这应当被了解。
‘‘Ime kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā saṅkappā ; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.
264工匠，什么是不善戒呢？不善的身业、不善的语业、恶的活命方式——工匠，这些就称为不善戒。
‘‘Katame ca, thapati, akusalā sīlā? Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo – ime vuccanti, thapati, akusalā sīlā.
13“那么，工匠，这些不善戒是从什么生起的呢？它们生起的源头，也已经被说过了。应该说：‘它们从心生起。’什么是心呢？因为心也有许多种类、各式各样、种种不同。那种带有贪、带有嗔、带有痴的心，不善戒就从此生起。”
‘‘Ime ca, thapati, akusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ sarāgaṃ sadosaṃ samohaṃ, itosamuṭṭhānā akusalā sīlā.
14“那么，工匠，这些不善戒在哪里彻底灭尽呢？它们灭尽的地方，也已经被说过了。工匠，在这里，一位比丘舍弃了身体上的恶行，修习身体上的善行；舍弃了言语上的恶行，修习言语上的善行；舍弃了意念上的恶行，修习意念上的善行；舍弃了不正当的谋生方式，以正当的谋生方式来生活——就在这里，这些不善戒彻底灭尽。”
‘‘Ime ca, thapati, akusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, micchājīvaṃ pahāya sammājīvena jīvitaṃ kappeti – etthete akusalā sīlā aparisesā nirujjhanti.
15“工匠，如何修行，才是为了不善戒的灭尽而修行呢？工匠，在这里，一位比丘对于尚未生起的邪恶、不善之法，生起意愿去不让它生起，他精进、努力、鼓起劲、用心、奋力；对于已经生起的邪恶、不善之法，生起意愿去断除它，他精进、努力、鼓起劲、用心、奋力；对于尚未生起的善法，生起意愿去让它生起，他精进、努力、鼓起劲、用心、奋力；对于已经生起的善法，为了让它稳定、不忘失、增长、广大、透过修习而圆满，他生起意愿，并精进、努力、鼓起劲、用心、奋力。工匠，像这样修行的人，就是为了不善戒的灭尽而修行。”
‘‘Kathaṃ paṭipanno, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.
265“那么，工匠，什么是善戒呢？身体上的善行、言语上的善行，以及，工匠，我也把完全清净的谋生方式，归在戒行之中。工匠，这些就称为善戒。”
‘‘Katame ca, thapati, kusalā sīlā? Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi. Ime vuccanti, thapati, kusalā sīlā.
17“那么，工匠，这些善戒是从什么生起的呢？它们生起的源头，也已经被说过了。应该说：‘它们从心生起。’什么是心呢？因为心也有许多种类、各式各样、种种不同。那种离了贪、离了嗔、离了痴的心，善戒就从此生起。”
‘‘Ime ca, thapati, kusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ vītarāgaṃ vītadosaṃ vītamohaṃ, itosamuṭṭhānā kusalā sīlā.
18“那么，工匠，这些善戒在哪里彻底灭尽呢？它们灭尽的地方，也已经被说过了。工匠，在这里，一位比丘持守戒行，却不再以持戒来定义自己。他如实地了知那种心解脱、慧解脱；在那里，他的这些善戒彻底灭尽。”
‘‘Ime ca, thapati, kusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti.
19“工匠，那怎样修行，才算是为了善戒的灭尽而修行呢？工匠，在此，比丘为了不让未生起的邪恶、不善法生起，而生起意愿、努力、激发精进、策励心、勤加精进；为了断除已生起的邪恶、不善法……为了生起未生起的善法……为了让已生起的善法保持、不忘失、增长、扩大、修习、圆满，而生起意愿、努力、激发精进、策励心、勤加精进。工匠，这样修行，才算是为了善戒的灭尽而修行。”
‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati ; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.
266“工匠，什么是不善的思惟呢？欲思惟、嗔恚思惟、害思惟——工匠，这些就叫做不善的思惟。”
‘‘Katame ca, thapati, akusalā saṅkappā? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ime vuccanti, thapati, akusalā saṅkappā.
21“工匠，这些不善的思惟是从何生起的呢？它们的生起原因也被说过了。应当说：‘从想生起’。什么是想呢？想也有许多、各式各样、种种类别。欲想、嗔恚想、害想——这些不善的思惟就是从这里生起的。”
‘‘Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Kāmasaññā, byāpādasaññā, vihiṃsāsaññā – itosamuṭṭhānā akusalā saṅkappā.
22“工匠，这些不善的思惟在哪里无余灭尽呢？它们的灭尽处也被说过了。工匠，在此，比丘因为远离了欲乐……进入并安住于初禅；正是在这里，这些不善的思惟无余地灭尽。”
‘‘Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; etthete akusalā saṅkappā aparisesā nirujjhanti.
23“工匠，那怎样修行，才算是为了不善思惟的灭尽而修行呢？工匠，在此，比丘为了不让未生起的邪恶、不善法生起，而生起意愿、努力、激发精进、策励心、勤加精进；为了断除已生起的邪恶、不善法……为了生起未生起的善法……为了让已生起的善法保持、不忘失、增长、扩大、修习、圆满，而生起意愿、努力、激发精进、策励心、勤加精进。工匠，这样修行，才算是为了不善思惟的灭尽而修行。”
‘‘Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.
267“工匠，什么是善的思惟呢？出离思惟、无嗔恚思惟、无害思惟——工匠，这些就叫做善的思惟。”
‘‘Katame ca, thapati, kusalā saṅkappā? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ime vuccanti, thapati, kusalā saṅkappā.
25工匠，那么这些善思惟从哪里生起呢？它们生起的原因，也已经讲了。应当说：'从想而生起。'什么想呢？想也有许多种类、各式各样。出离想、无嗔恚想、无害想——善思惟就从这里生起。
‘‘Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā – itosamuṭṭhānā kusalā saṅkappā.
26工匠，那么这些善思惟在哪里毫无残余地灭尽呢？它们灭尽的情况，也已经讲了。工匠，在这里，比丘寻与伺止息后……进入并安住于第二禅那；就在这里，这些善思惟毫无残余地灭尽。
‘‘Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; etthete kusalā saṅkappā aparisesā nirujjhanti.
27工匠，那么怎样修习的人，就是在为善思惟的灭尽而修习呢？工匠，在这里，比丘为了未生起的恶、不善法不令生起，而发起意欲、努力、发动精进、策励心、勤奋；为了已生起的恶、不善法令断除……为了未生起的善法令生起……为了已生起的善法令安住、不散失、增长、广大、修习、圆满，而发起意欲、努力、发动精进、策励心、勤奋。工匠，这样修习的人，就是在为善思惟的灭尽而修习。
‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.
268工匠，那么，我说具足哪十法的人，是善好圆满者、最上善好者、达到最上成就的沙门、不可战胜者呢？工匠，在这里，比丘具足无学的正见，具足无学的正思惟，具足无学的正语，具足无学的正业，具足无学的正命，具足无学的正精进，具足无学的正念，具足无学的正定，具足无学的正智，具足无学的正解脱。工匠，我说，具足这十法的人，就是善好圆满者、最上善好者、达到最上成就的沙门、不可战胜者。
‘‘Katamehi cāhaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ? Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho ahaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.
29世尊说了这些。五支工匠心中欢喜，对世尊所说感到满意。
Idamavoca bhagavā. Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti.
30沙门蒙地咖经完 第八
Samaṇamuṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.