中部78经/沙门文祗经(游行者品[8])

这是我亲身听闻到的。一时，世尊住舍卫城祇树给孤独园。那时，游方者优迦哈摩那的儿子沙门文祗，与大约五百名游方者一起住在玛利迦园的辩论堂里。

这时，木匠般茶康伽在白天从舍卫城出来，想去见世尊。他心想："现在去见世尊还不是时候，世尊正在禅修。去见值得尊敬的比丘们也不是时候，他们也在禅修。不如我去玛利迦园的辩论堂，去见游方者优迦哈摩那的儿子沙门文祗。"于是木匠般茶康伽就去了玛利迦园的辩论堂，去见游方者优迦哈摩那的儿子沙门文祗。

那时，游方者优迦哈摩那的儿子沙门文祗正与大众游方者坐在一起，高声喧哗，谈论各种无益的闲话，如国王论、盗贼论、大臣论、军队论、恐怖论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香料论、亲戚论、车乘论、村庄论、城镇论、城市论、国土论、妇女论、英雄论、街道论、井边论、祖先论、杂论、世界起源论、海洋起源论、有无论等等。

游方者优迦哈摩那的儿子沙门文祗远远看见木匠般茶康伽走来，就对自己的随众说："诸位请保持安静，不要出声。这位是沙门乔达摩的弟子木匠般茶康伽来了。在沙门乔达摩的在家弟子中，凡是住在舍卫城穿白衣的（白衣解释：居士），木匠般茶康伽是其中之一。这些人喜欢安静，受过安静的训练，赞叹安静。也许他看到我们安静的集会，就会觉得应该过来。"于是那些游方者就保持沉默。

木匠般茶康伽走到游方者优迦哈摩那的儿子沙门文祗那里。到了那里，与游方者优迦哈摩那的儿子沙门文祗互相问候。互相寒暄后，坐在一旁。游方者优迦哈摩那的儿子沙门文祗对坐在一旁的木匠般茶康伽说：

"居士，我宣称具足四法的人，是成就善、最高善、证得最高成就、成为不可战胜的沙门。哪四法？在此，居士，他不以身造恶业，不说恶语，不起恶念，不过恶命。居士，我宣称具足这四法的人，是成就善、最高善、证得最高成就、成为不可战胜的沙门。"

木匠般茶康伽对游方者优迦哈摩那的儿子沙门文祗的话既不赞同也不反对。他不赞同也不反对，从座位上起身离开，心想："我要从世尊那里了解这番话的含义。"

木匠般茶康伽就去见世尊。到了那里，向世尊礼拜，然后坐在一旁。坐在一旁的木匠般茶康伽把与游方者优迦哈摩那的儿子沙门文祗的全部对话告诉了世尊。

世尊听后对木匠般茶康伽说："如果是这样的话，居士，按照游方者优迦哈摩那的儿子沙门文祗的说法，一个还在摇篮里的婴儿也是成就善、最高善、证得最高成就、成为不可战胜的沙门了。居士，一个还在摇篮里的婴儿连'身'的概念都没有，更何况会以身造恶业呢？他只会动动身体而已。居士，一个还在摇篮里的婴儿连'语'的概念都没有，更何况会说恶语呢？他只会啼哭而已。居士，一个还在摇篮里的婴儿连'思'的概念都没有，更何况会起恶念呢？他只会无意识地咿呀而已。居士，一个还在摇篮里的婴儿连'生活'的概念都没有，更何况会过恶命呢？他只能靠母乳维生而已。如果是这样的话，居士，按照游方者优迦哈摩那的儿子沙门文祗的说法，一个还在摇篮里的婴儿也是成就善、最高善、证得最高成就、成为不可战胜的沙门了。"

"居士，我宣称具足四法的人，非但不是成就善、最高善、证得最高成就、成为不可战胜的沙门，而且连刚才说的还在摇篮里的婴儿都比不上。哪四法？在此，居士，他不以身造恶业，不说恶语，不起恶念，不过恶命。居士，我宣称具足这四法的人，非但不是成就善、最高善、证得最高成就、成为不可战胜的沙门，而且连刚才说的还在摇篮里的婴儿都比不上。"

"居士，我宣称具足十法的人，才是成就善、最高善、证得最高成就、成为不可战胜的沙门。首先应当了知：这些是不善戒。其次应当了知：不善戒是从这里生起的。再次应当了知：在这里，不善戒完全息灭。最后应当了知：以这样的方式行道，能导向不善戒的息灭。"

"应当了知：这些是善戒。应当了知：善戒是从这里生起的。应当了知：在这里，善戒完全息灭。应当了知：以这样的方式行道，能导向善戒的息灭。"

"应当了知：这些是不善思惟。应当了知：不善思惟是从这里生起的。应当了知：在这里，不善思惟完全息灭。应当了知：以这样的方式行道，能导向不善思惟的息灭。"

"应当了知：这些是善思惟。应当了知：善思惟是从这里生起的。应当了知：在这里，善思惟完全息灭。应当了知：以这样的方式行道，能导向善思惟的息灭。"

"居士，什么是不善戒？身恶行、语恶行、邪命，这些称为不善戒。"

"居士，这些不善戒从何处生起？它们的生起已经说了。应当说它们是从心生起的。什么样的心？心有很多种，种类繁多，形态各异。有贪心、嗔心（嗔心解释：愤怒，生气）、痴心（痴心解释：无知或痴迷，沉迷），不善戒就是从这里生起的。"

"居士，这些不善戒在哪里完全息灭？它们的息灭已经说了。在此，居士，比丘舍弃身恶行而修习身善行，舍弃语恶行而修习语善行，舍弃意恶行而修习意善行，舍弃邪命而以正命过活。在这里，这些不善戒完全息灭。"

"居士，如何修行才能导向不善戒的息灭？在此，居士，比丘为了令未生起的恶不善法不生起而生起意欲、作出努力、发勤精进、策励其心、精勤；为了断除已生起的恶不善法而生起意欲、作出努力、发勤精进、策励其心、精勤；为了令未生起的善法生起而生起意欲、作出努力、发勤精进、策励其心、精勤；为了令已生起的善法住立、不忘失、增长、广大、修习圆满而生起意欲、作出努力、发勤精进、策励其心、精勤。居士，这样修行能导向不善戒的息灭。"

"居士，什么是善戒？身善行、语善行，我也说清净活命是属于戒的。居士，这些称为善戒。"

"居士，这些善戒从何处生起？它们的生起已经说了。应当说它们是从心生起的。什么样的心？心有很多种，种类繁多，形态各异。有离贪心、离嗔心、离痴心，善戒就是从这里生起的。"

"居士，这些善戒在哪里完全息灭？它们的息灭已经说了。在此，居士，比丘有戒德，但不执着于戒，如实了知那心解脱、慧解脱，在那里这些善戒完全息灭。"

"居士，如何修行才能导向善戒的息灭？在此，居士，比丘为了令未生起的恶不善法不生起而生起意欲、作出努力、发勤精进、策励其心、精勤；为了断除已生起的恶不善法而生起意欲、作出努力、发勤精进、策励其心、精勤；为了令未生起的善法生起而生起意欲、作出努力、发勤精进、策励其心、精勤；为了令已生起的善法住立、不忘失、增长、广大、修习圆满而生起意欲、作出努力、发勤精进、策励其心、精勤。居士，这样修行能导向善戒的息灭。"

"居士，什么是不善思惟？欲思惟、恚思惟（恚解释：愤怒，生气）、害思惟，这些称为不善思惟。"

"居士，这些不善思惟从何处生起？它们的生起已经说了。应当说它们是从想生起的。什么样的想？想有很多种，种类繁多，形态各异。欲想、恚想、害想，不善思惟就是从这里生起的。"

"居士，这些不善思惟在哪里完全息灭？它们的息灭已经说了。在此，居士，比丘离欲、离不善法，有寻有伺，离生喜乐，成就并住于初禅（有寻有伺解释，见第八百八十九章；初禅解释，见第一百五十五章）。在这里，这些不善思惟完全息灭。"

"居士，如何修行才能导向不善思惟的息灭？在此，居士，比丘为了令未生起的恶不善法不生起而生起意欲、作出努力、发勤精进、策励其心、精勤；为了断除已生起的恶不善法而生起意欲、作出努力、发勤精进、策励其心、精勤；为了令未生起的善法生起而生起意欲、作出努力、发勤精进、策励其心、精勤；为了令已生起的善法住立、不忘失、增长、广大、修习圆满而生起意欲、作出努力、发勤精进、策励其心、精勤。居士，这样修行能导向不善思惟的息灭。"

"居士，什么是善思惟？出离思惟、无恚思惟、无害思惟，这些称为善思惟。"

"居士，这些善思惟从何处生起？它们的生起已经说了。应当说它们是从想生起的。什么样的想？想有很多种，种类繁多，形态各异。出离想、无恚想、无害想，善思惟就是从这里生起的。"

"居士，这些善思惟在哪里完全息灭？它们的息灭已经说了。在此，居士，比丘止息寻伺，内心宁静，心专注一境，无寻无伺，定生喜乐，成就并住于第二禅（第二禅解释：即是二禅，见第一百五十五章）。在这里，这些善思惟完全息灭。"

"居士，如何修行才能导向善思惟的息灭？在此，居士，比丘为了令未生起的恶不善法不生起而生起意欲、作出努力、发勤精进、策励其心、精勤；为了断除已生起的恶不善法而生起意欲、作出努力、发勤精进、策励其心、精勤；为了令未生起的善法生起而生起意欲、作出努力、发勤精进、策励其心、精勤；为了令已生起的善法住立、不忘失、增长、广大、修习圆满而生起意欲、作出努力、发勤精进、策励其心、精勤。居士，这样修行能导向善思惟的息灭。"

"居士，我宣称具足哪十法的人，是成就善、最高善、证得最高成就、成为不可战胜的沙门？在此，居士，比丘具足无学正见、无学正思惟、无学正语、无学正业、无学正命、无学正精进、无学正念、无学正定、无学正智、无学正解脱（无学解释：为‘有学’之对称。虽已知佛教之真理，但未断迷惑，尚有所学者，称为有学。相对于此，无学指已达佛教真理之极致，无迷惑可断，亦无可学者。四果中之前三果为有学，第四阿罗汉果为无学；八正道解释，见第九百三十二章）。居士，我宣称具足这十法的人，是成就善、最高善、证得最高成就、成为不可战胜的沙门。"

世尊说了这番话。木匠般茶康伽满意欢喜世尊的教导。

沙门文祗经结束。

巴利语原版经文

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.