《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)
第四節 捨離五蓋 Nīvaraṇappahānaṃ (Abandoning the Hindrances)
☆ 佛遺教經 ➾ 汝等比丘，欲求寂靜，無為安樂，當離憒鬧，獨處閒居。靜處之人，帝釋諸天，所共敬重。是故當捨，己眾他眾，空閒獨處，思滅苦本。
（六十七） 216. “So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.
具足此聖戒蘊、聖諸根之防護、聖正念正知、聖知足，獨住遠離——近空閒處、樹下、山嶽、岩窟、峽谷、塚間、森林、露地、稻草堆處。
"Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap of straw.
☆ 佛遺教經 ➾ 若樂眾者，則受眾惱；譬如大樹，眾鳥集之，則有，枯折之患。世間縛者，沒於眾苦，譬如，老象溺泥，不能自出。是名遠離。
So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
彼乞食而歸，食已而結跏趺坐、端正身體，熱切於前方，遍滿而念住。
After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.
☆ 佛遺教經 ➾ 若於山間，若空澤中，若在樹下，閒處靜室，念所受法，勿令忘失，常當自勉，精進修之，無為空死，後致有悔。
1. 五蓋說明
（1） 貪慾蓋 kāmacchanda
☆ 佛遺教經 ➾ 汝等比丘，當知多欲之人，多求利故，苦惱亦多；少欲之人，無求無慾，則無此患。直爾少欲，尚宜修習，何況少欲，能生諸功德！
（六十八） 217. “So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati,
彼於世間，捨棄貪慾、離貪慾而住；
"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.
abhijjhāya cittaṃ parisodheti.
由離貪慾，令心淨化。
He cleanses his mind of covetousness.
（2） 瞋恚蓋 byāpāda
☆ 佛遺教經 ➾ 瞋恚之害，則破諸善法，壞好名聞，今世後世，人不喜見。
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī,
捨棄害心、瞋恚，慈憫一切生物，無瞋害心而住；
Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings.
byāpādapadosā cittaṃ parisodheti.
由離害心、瞋恚，令心淨化。
He cleanses his mind of ill will and anger.
（3） 惛眠蓋 thina-middha
☆ 佛遺教經 ➾ 汝等比丘，晝則勤心，修習善法，無令失時；初夜後夜，亦勿有廢。中夜誦經，以自消息，無以睡眠因緣，令一生空過，無所得也。當念無常之火，燒諸世間，早求自度，勿睡眠也。
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno,
捨棄惛沈、睡眠，光明想而正念正知，脫離惛沈、睡眠而住；
Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light.
thinamiddhā cittaṃ parisodheti.
由離惛沈、睡眠，令心淨化。
He cleanses his mind of sloth and drowsiness.
（4） 掉悔蓋 uddhacca-kukkucca
☆ 佛遺教經 ➾ 是故當知，世皆無常，會必有離，勿懷憂惱，世相如是。
☆ 佛遺教經 ➾ 忍之為德，持戒苦行，所不能及。能行忍者，乃可名為，有力大人。
Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto,
捨棄掉舉、憂悔，內心寂靜，無躁鬱而住；
Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled.
uddhaccakukkuccā cittaṃ parisodheti.
由離掉舉、憂悔，令心淨化。
He cleanses his mind of restlessness and anxiety.
（5） 疑惑蓋 vicikicchā
☆ 佛遺教經 ➾ 「汝等若於，苦等四（聖）諦，有所疑者，可疾問之，毋得懷疑，不求決也！」爾時世尊，如是三唱，人無問者。所以者何？眾無疑故！
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu,
捨棄疑，於淨法無有疑，脫離疑而住；
Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities.
vicikicchāya cittaṃ parisodheti.
由離疑，令心淨化。
He cleanses his mind of uncertainty.
2. 五蓋譬喻
（１） 貪慾蓋――負債者 iṇa
☆ 佛遺教經 ➾ 少欲之人，則無諂曲，以求人意，亦復不為，諸根所牽。行少欲者，心則坦然，無所憂畏，觸事有餘，常無不足。有少欲者，則有涅槃。是名少欲。
（六十九） 218. “Seyyathāpi, mahārāja, puriso iṇaṃ ādāya kammante payojeyya.
大王！猶如有人，以負債而營事業，
"Suppose that a man, taking a loan, invests it in his business affairs.
Tassa te kammantā samijjheyyuṃ.
其事業繁榮，
His business affairs succeed.
So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya [byantīkareyya (sī. syā. kaṃ.)], siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya.
得還清負債之本金，尚有剩餘，得以養妻。
He repays his old debts and there is extra left over for maintaining his wife.
Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ.
其時，彼思惟：『我曾負債以營事業，
The thought would occur to him, 'Before, taking a loan, I invested it in my business affairs.
Tassa me te kammantā samijjhiṃsu.
事業繁榮，
Now my business affairs have succeeded.
Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti.
得還清負債之本金，尚有剩餘，得以養妻。』
I have repaid my old debts and there is extra left over for maintaining my wife.'
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
而彼其喜亦悅樂。
Because of that he would experience joy and happiness.
（２） 瞋恚蓋――重病者 bāḷha
☆ 佛遺教經 ➾ 當知瞋心，甚於猛火，常當防護，無令得入。劫功德賊，無過瞋恚。
（七十） 219. “Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno;
大王！猶如有人，為重病所惱，
"Now suppose that a man falls sick -- in pain and seriously ill.
bhattañcassa nacchādeyya, na cassa kāye balamattā.
不喜食物，而消失體力。
He does not enjoy his meals, and there is no strength in his body.
So aparena samayena tamhā ābādhā mucceyya;
然，其後，彼脫離其疾病，
As time passes, he eventually recovers from that sickness.
bhattaṃ cassa chādeyya, siyā cassa kāye balamattā.
喜得食物，以恢復體力。
He enjoys his meals and there is strength in his body.
Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno;
其時，彼思惟:『我曾為重病所惱，
The thought would occur to him, 'Before, I was sick...
bhattañca me nacchādesi, na ca me āsi [na cassa me (ka.)] kāye balamattā.
不喜食物，而消失體力。
…
Somhi etarahi tamhā ābādhā mutto;
然今，我脫離疾病，
Now I am recovered from that sickness.
bhattañca me chādeti, atthi ca me kāye balamattā’ti.
喜得食物，恢復體力。』
I enjoy my meals and there is strength in my body.'
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
而彼其喜亦悅樂。
Because of that he would experience joy and happiness.
（３） 惛眠蓋――囚獄者 bandhanāgāra
☆ 佛遺教經 ➾ 諸煩惱賊，常伺殺人，甚於怨家，安可睡眠，不自警寤？煩惱毒蛇，睡在汝心，譬如黑蚖，在汝室睡，當以，持戒之鉤，早摒除之。睡蛇既出，乃可安眠；不出而眠，是無慚人！
（七十一） 220. “Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa.
大王！猶如有人，囚禁於牢獄，
"Now suppose that a man is bound in prison.
So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena [ubbayena (sī. ka.)], na cassa kiñci bhogānaṃ vayo.
彼其後健全安樂，又不減損彼之財物，得解放此牢獄。
As time passes, he eventually is released from that bondage, safe and sound, with no loss of property.
Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ,
其時彼思惟：『我雖嘗囚禁於牢獄，
The thought would occur to him, 'Before, I was bound in prison.
somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti.
但今健全安穩，又不減損我之財物，得解放此牢獄。』
Now I am released from that bondage, safe and sound, with no loss of my property.'
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
而彼喜其所悅樂。
Because of that he would experience joy and happiness.
（４） 掉悔蓋――奴隸者 dāsa
☆ 佛遺教經 ➾ 若其不能，歡喜忍受，惡罵之毒，如飲甘露者，不名入道，智慧人也。
（七十二） 221. “Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo.
複次，大王！猶如有人為奴隸，不隸屬自己而隸屬他人，不得如自己所欲而往；
"Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes.
So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo.
然後彼得解放奴隸之境遇，隸屬自己，不隸屬他人，獨立自由，任自己所欲而往。
As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes.
Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo.
其時，彼思惟：『我曾為奴隸，不隸屬自己而隸屬他人，不得如自己所欲而往；
The thought would occur to him, 'Before, I was a slave...
Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti.
今我得解放奴隸之境遇，隸屬自己，不隸屬他人，獨立自由，得任自己所欲而往。』
Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.'
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
而彼其喜亦悅樂。
Because of that he would experience joy and happiness.
（５） 疑惑蓋――險途者 kantāra
☆ 佛遺教經 ➾ 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！
（七十三） 222. “Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ.
複次，大王！猶如有人，財豎富裕，不能踏行曠野之道以求食，於危險怖畏戰慄。
"Now suppose that a man, carrying money and goods, is traveling by a road through desolate country.
So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ.
然後，彼出此曠野，安穩無難，而安達無怖畏之村落。
As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property.
Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ.
某時，彼思惟：『我為財豐富裕，不能跨行曠野之道以求食，於危險怖畏戰慄，
The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country.
Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti.
然今，我出此曠野，安穩無難，安達無怖畏之村落。』
Now I have emerged from that desolate country, safe and sound, with no loss of my property.'
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
而彼其喜亦悅樂。
Because of that he would experience joy and happiness.
☆ 佛遺教經 ➾ 譬如，狂象無鉤，猿猴得樹，騰躍踔躑，難可禁制。當急挫之，無令放逸。縱此心者，喪人善事；制之一處，無事不辦。是故比丘，當勤精進，折伏汝心。
（七十四） 223. Evameva kho, mahārāja, bhikkhu yathā ❶ iṇaṃ yathā ❷ rogaṃ yathā ❸ bandhanāgāraṃ yathā ❹ dāsabyaṃ yathā ❺ kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.
大王！比丘不捨離此等之五蓋，以觀自己猶如❶ 負債者、如❷ 疾病者、如❸ 囚獄者、如❹ 遇奴隸之境、❺ 曠野之路者。
In the same way, when these five hindrances are not abandoned in himself, ❶ the monk regards it as a debt, ❷ a sickness, ❸ a prison, ❹ slavery, ❺ a road through desolate country.
（七十五） 224. Seyyathāpi, mahārāja, yathā ① āṇaṇyaṃ yathā ② ārogyaṃ yathā ③ bandhanāmokkhaṃ yathā ④ bhujissaṃ yathā ⑤ khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
大王！然，比丘捨離此等之五蓋，以觀察自己，猶如① 無負債、② 無疾病、③ 出獄、④ 自由、⑤ 安穩者。
But when these five hindrances are abandoned in himself, ① he regards it as unindebtedness, ② good health, ③ release from prison, ④ freedom, ⑤ a place of security.
（七十六） 225. Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati,
觀察自己，捨離彼五蓋者，而生歡喜，生歡喜者而身輕安；
Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil.
passaddhakāyo sukhaṃ vedeti,
身輕安者而覺樂，
His body tranquil, he is sensitive to pleasure.
sukhino cittaṃ samādhiyati.
覺樂者而心得三昧。
Feeling pleasure, his mind becomes concentrated.
