經號:   
   (中部78經 更新)
中部78經/沙門木地葛經(遊行者品[8])(莊春江譯)[MA.179]
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  當時,遊行者巫額哈碼那-沙門木地葛之子與約五百位遊行者的大遊行者群眾一起居住在茉莉園一會堂,鎮頭迦樹樹皮(樹群?)的教義議論所。
  那時,木匠五支為了見世尊,中午從舍衛城出發。那時,木匠五支想這個:
  「為了見世尊,大致上是不適當時機,世尊已獨坐;為了見值得尊敬的比丘們也是不適當時機,值得尊敬的比丘們已獨坐,讓我去茉莉園一會堂,鎮頭迦樹皮[建]的教義議論所去見遊行者巫額哈碼那-沙門木地葛之子。」
  當時,遊行者巫額哈碼那-沙門木地葛之子與大遊行者群眾一起,吵雜地、高聲地、大聲地、談論各種畜生論地坐著,即:國王論、盜賊論、大臣論、軍隊論、怖畏論、戰爭論、食物論、飲料論、衣服論、臥具論、花環論、氣味論、親里論、車乘論、村落論、城鎮論、城市論、國土論、女人論、英雄論、街道論(街道流言)、水井論(井邊流言)、祖靈論、種種論、世界起來論、海洋起來論、如是有無論等。
  遊行者巫額哈碼那-沙門木地葛之子看見正從遠處到來的木匠五支。看見後,使自己的群眾靜止:
  「請尊師們安靜,請尊師們不出聲,這位沙門喬達摩的弟子,木匠五支來了。又,就那些沙門喬達摩住在舍衛城的在家白衣弟子們,這位木匠五支是他們中之一。又,那些尊者們是安靜的想要者、被教導安靜者、安靜的稱讚者,或許發現安靜的群眾後,會想應該被往見。」
  那時,那些遊行者保持沈默。(260)
  那時,木匠五支去見遊行者巫額哈碼那-沙門木地葛之子。抵達後,與遊行者巫額哈碼那-沙門木地葛之子一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。遊行者巫額哈碼那-沙門木地葛之子對在一旁坐下的木匠五支說這個:
  「屋主!具備四法,我安立男子個人是善的具足者、善的最高者、最上獲得的得到者、不被征服的沙門,哪四個?屋主!這裡,不以身作邪惡業,不說邪惡語,不意向邪惡意向不活邪惡生計,屋主!具備這四法,我安立男子是善的具足者、善的最高者、最上獲得的得到者、不被征服的沙門。」
  那時,木匠五支對遊行者巫額哈碼那-沙門木地葛之子的所說既不歡喜,也不斥責。不歡喜、不斥責後,從座位起來後離開:「我們在世尊的面前將了知這所說的義理。」
  那時,木匠五支去見世尊。抵達後向世尊問訊後,在一旁坐下。在一旁坐下的木匠五支告訴世尊與遊行者巫額哈碼那-沙門木地葛之子一起有交談之所及的那一切。(261)
  在這麼說時,世尊對木匠五支說這個:
  「木匠!在存在這樣時,年幼愚鈍仰臥的男童將是善的具足者、善的最高者、最上獲得的得到者、不被征服的沙門,如遊行者巫額哈碼那-沙門木地葛之子的言語,木匠!因為,年幼愚鈍仰臥的男童沒有『身』[的觀念],除了以動的程度外,又從哪裡將以身作邪惡業?木匠!因為,年幼愚鈍仰臥的男童也沒有『語』,除了以哭的程度外,又從哪裡將說邪惡語?木匠!因為,年幼愚鈍仰臥的男童也沒有『意向』,除了以咿咿呀呀的程度外,又從哪裡將意向邪惡意向?木匠!因為,年幼愚鈍仰臥的男童也沒有『生計』,除了以母乳外,又從哪裡將活邪惡生計?木匠!在存在這樣時,年幼愚鈍仰臥的男童將是善的具足者、善的最高者、最上獲得的得到者、不被征服的沙門,如遊行者巫額哈碼那-沙門木地葛之子的言語。(262)
  木匠!具備四法,我安立男子個人是非善的具足者,同時也非善的最高者,也非最上獲得的得到者,也非不被征服的沙門,而是,達到這年幼愚鈍仰臥的男童後住立,哪四個?木匠!這裡,不以身作邪惡業,不說邪惡語,不意向邪惡意向,不活邪惡生計,木匠!具備這四法,我安立男子個人是非善的具足者,同時也非善的最高者,也非最上獲得的得到者,也非不被征服的沙門,而是,達到這年幼愚鈍仰臥的男童後住立。
  木匠!具備十法,我安立男子個人是善的具足者、善的最高者、最上獲得的得到者、不被征服的沙門。
  木匠!我說:『這些是不善的習慣,那個應該被知道(經驗)。』木匠!我說:『諸不善的習慣是從這裡起來,那個應該被知道。』木匠!我說:『諸不善的習慣在這裡無殘餘地被滅,那個應該被知道。』木匠!我說:『這樣的行者是為了諸不善的習慣滅的行者,那個應該被知道。』
  木匠!我說:『這些是善的習慣,那個應該被知道。』木匠!我說:『諸善的習慣是從這裡起來,那個應該被知道。』木匠!我說:『諸善的習慣在這裡無殘餘地被滅,那個應該被知道。』木匠!我說:『這樣的行者是為了諸善的習慣滅的行者,那個應該被知道。』
  木匠!我說:『這些是不善的意向,那個應該被知道。』木匠!我說:『諸不善的意向是從這裡起來,那個應該被知道。』木匠!我說:『諸不善的意向在這裡無殘餘地被滅,那個應該被知道。』木匠!我說:『這樣的行者是為了諸不善的意向之滅的行者,那個應該被知道。』
  木匠!我說:『這些是善的意向,那個應該被知道。』木匠!我說:『諸善的意向是從這裡起來,那個應該被知道。』木匠!我說:『諸善的意向在這裡無殘餘地被滅,那個應該被知道。』木匠!我說:『這樣的行者是為了諸善的意向滅的行者,那個應該被知道。』(263)
  木匠!而哪些是不善的習慣呢?不善的身業、不善的語業、邪惡的生計,木匠!這些被稱為不善的習慣。
  木匠!而這些不善的習慣是從什麼起來呢?又,它們的起來被說,『從心引起的』應該被說。哪個心呢?雖然心有許多的、種種的、不同種類的,凡有貪的、有瞋的、有癡的心,不善的習慣是從這裡起來。
  木匠!而這些不善的習慣在哪裡無殘餘地被滅呢?又,它們的滅被說,木匠!這裡,比丘捨斷身惡行後,修習身善行;捨斷語惡行後,修習語善行;捨斷意惡行後,修習意善行;捨斷邪命後,以正命營生,這些不善的習慣在這裡無殘餘地被滅。
  木匠!怎樣的行者是為了不善的習慣滅的行者?當說其滅時,木匠!這裡,比丘為了未生起的惡不善的法之不生起使意欲生起、努力、發動活力、盡心、勤奮;為了已生起的惡不善的法之捨斷使意欲生起、努力、發動活力、盡心、勤奮;為了未生起的善的法之生起使意欲生起、努力、發動活力、盡心、勤奮;為了已生起的善的法之存續、不忘失、增大、成滿、修習圓滿使意欲生起、努力、發動活力、盡心、勤奮,木匠!這樣的行者是為了不善的習慣之滅的行者。(264)
  木匠!而哪些是善的習慣呢?木匠!我說,在習慣中有善的身業、善的語業,及遍純淨的生計,木匠!這些被稱為善的習慣。
  木匠!而這些善的習慣是從什麼起來呢?又,它們的起來被說,『從心引起的』應該被說。哪個心呢?雖然心有許多的、種種的、不同種類的,凡離貪的、離瞋的、離癡的心,善的習慣是從這裡起來。
  木匠!而這些善的習慣在哪裡無殘餘地被滅呢?又,它們的滅被說,木匠!這裡,比丘是持戒者,但非戒所成者,且如實知道那個心解脫慧解脫,於該處他的那些善的習慣無殘餘地被滅。
  木匠!而怎樣的行者是為了善的習慣滅的行者?木匠!這裡,比丘為了未生起的惡不善的法之不生起使意欲生起、努力、發動活力、盡心、勤奮;為了已生起的惡不善的法之捨斷……(中略)為了未生起的善的法之生起……(中略)為了已生起的善的法之存續、不忘失、增大、成滿、修習圓滿使意欲生起、努力、發動活力、盡心、勤奮,木匠!這樣的行者是為了善的習慣滅的行者。(265)
  木匠!而哪些是不善的意向呢?欲的意向、惡意的意向、加害的意向,木匠!這些被稱為不善的意向。
  木匠!而這些不善的意向是從什麼起來呢?又,它們的起來被說,『從想起來』應該被說。哪個想呢?雖然想有許多的、種種的、不同種類的,凡欲想、惡意想、加害想,不善的意向是從這裡起來。
  木匠!而這些不善的意向在哪裡無殘餘地被滅呢?又,它們的滅被說,木匠!這裡,比丘就從離諸欲後……(中略)進入後住於……的初禪,不善的意向在這裡無殘餘地被滅。
  木匠!而怎樣的行者是為了不善的意向之滅的行者?木匠!這裡,比丘為了未生起的惡不善的法之不生起使意欲生起、努力、發動活力、盡心、勤奮;為了已生起的惡不善的法之捨斷……(中略)為了未生起的善的法之生起……(中略)為了已生起的善的法之存續、不忘失、增大、成滿、修習圓滿使意欲生起、努力、發動活力、盡心、勤奮,木匠!這樣的行者是為了不善的意向之滅的行者。(266)
  木匠!而哪些是善的意向呢?離欲的意向無惡意的意向無加害的意向,木匠!這些被稱為善的意向。
  木匠!而這些善的意向是從什麼起來呢?又,它們的起來被說,『從想起來』應該被說。哪個想呢?雖然想有許多的、種種的、不同種類的,凡離欲想、無惡意想、無加害想,善的意向是從這裡起來。
  木匠!而這些善的意向在哪裡無殘餘地被滅呢?又,它們的滅被說,木匠!這裡,比丘從尋與伺的平息……(中略)進入後住於……的第二禪,善的意向在這裡無殘餘地被滅。
  木匠!而怎樣的行者是為了善的意向之滅的行者?又,它們的滅被說,木匠!這裡,比丘為了未生起的惡不善的法之不生起使意欲生起、努力、發動活力、盡心、勤奮;為了已生起的惡不善的法之捨斷……(中略)為了未生起的善的法之生起……(中略)為了已生起的善的法之存續、不忘失、增大、成滿、修習圓滿使意欲生起、努力、發動活力、盡心、勤奮,木匠!這樣的行者是為了善的意向之滅的行者。(267)
  木匠!而具備哪十法,我安立男子個人是善的具足者、善的最高者、最上獲得的得到者、不被征服的沙門呢?木匠!這裡,比丘具備無學正見、無學正志、無學正語、無學正業、無學正命、無學正精進、無學正念、無學正定、無學正智、無學正解脫,木匠!具備這些十法,我安立男子個人是善的具足者、善的最高者、最上獲得的得到者、不被征服的沙門。」
  世尊說這個,悅意的木匠五支歡喜世尊的所說。(268)
  沙門木地葛經第八終了。
MN.78/(8) Samaṇamuṇḍikasuttaṃ
   260. 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 tenupasaṅkameyyan”ti. Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.
   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.
   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. 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 ayojjhan”ti.
   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. 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. “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.
   “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.
   “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.
   “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.
   “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. “Katame ca, thapati, akusalā sīlā? Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo– ime vuccanti, thapati, akusalā sīlā.
   “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.
   “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.
   “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. “Katame ca, thapati, kusalā sīlā? Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi. Ime vuccanti, thapati, kusalā sīlā.
   “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.
   “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.
   “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. “Katame ca, thapati, akusalā saṅkappā? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo– ime vuccanti, thapati, akusalā saṅkappā.
   “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.
   “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.
   “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. “Katame ca, thapati, kusalā saṅkappā? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo– ime vuccanti, thapati, kusalā saṅkappā.
   “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.
   “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.
   “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. “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 sammā-ājīvena 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 ayojjhan”ti.
   Idamavoca bhagavā. Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti.
   Samaṇamuṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「一娑邏末利(MA.179)」,南傳作「在茉莉園一會堂」(ekasālake mallikāya ārāme),智髻比丘長老英譯為「在茉莉園,一會堂」(in Mallikā's Park, the single-halled)。按:《破斥猶豫》說,「茉莉園」為波斯匿王皇后茉莉所闢建的遊樂園(uyyānabhūto),最初只有一座會堂而被稱為「一會堂」,後來在布吒波陀月(mahāpuññaṃ)有大福德遊行者依止,建了許多會堂。又,「娑邏」顯為「會堂」(sālaka)的音譯。
  「不行邪命(MA.179)」,南傳作「不活邪惡生計」(na pāpakaṃ ājīvaṃ ājīvati),智髻比丘長老英譯為「他不以任何邪惡的生計過他的生活」(he does not make his living by any evil livelihood)。「邪惡生計」(pāpakaṃ ājīvaṃ),另譯為「邪惡活命;邪惡命」。「邪命」(micchājīvaṃ),智髻比丘長老英譯為「錯誤的生計」(wrong livelihood)。
  「不念惡念(MA.179)」,南傳作「不意向邪惡意向」(na pāpakaṃ saṅkappaṃ saṅkappeti,另譯為「不意圖邪惡意圖」),智髻比丘長老英譯為「他沒有邪惡意向」(he has no evil intentions)。
  「戒(MA.179)」,南傳作「習慣」(sīlā,另譯為「戒;戒行;道德」),智髻比丘長老英譯為「習慣」(habits),菩提比丘長老解說「sīla」可以是比「道德」(virtue)更廣義的「習慣」。
  「從何而生(MA.179)」,南傳作「從這裡起來」(Itosamuṭṭhānā,另譯為「從這裡等起」),智髻比丘長老英譯為「從此起來」(originate from this)。
  「行戒不著戒(MA.179)」,南傳作「但非戒所成者」(no ca sīlamayo),智髻比丘長老英譯為「但他不辨識他的德行」(but he does not identify with his virtue)。按:《破斥猶豫》說,就這範圍足夠了,從這裡沒有更應該作的,這樣是非戒所成者(alamettāvatā, natthi ito kiñci uttari karaṇīyanti evaṃ sīlamayo na hoti),菩提比丘長老說,這是指阿羅漢保持著有德的行為(virtuous conduct),但不再以設想(conceiving)它為「我」與「我的」認定(identifies)他的德行。由於他的有德習慣(virtuous habits)不再產生業(kamma),所以不能以「善的」描述。
  「以咿咿呀呀的程度」(vikūjitamattā),智髻比丘長老英譯為「鬧彆扭;悶悶不樂」(sulking)。按:《破斥猶豫》以「哭笑的程度」(rodanahasitamattaṃ)解說。