智慧经 (Panna Sutta AN 8.2)
梁国雄居士译
《巴利藏 增支部8.2之节译》
AN 8.2 PTS: A iv 151
Pañña Sutta: Discernment
translated from the Pali by
Thanissaro Bhikkhu
© 1997
"Monks, these eight causes, these eight requisite conditions lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired. Which eight?
比丘们！智慧是梵行之主要目的，它的成就有赖八个条件(因缘)。若有此八个条件，未得的智慧可得，已得的智慧可继续增长、成熟和完满。是哪八个条件呢？
"There is the case where a monk lives in apprenticeship to the Teacher or to a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect. This, monks, is the first cause, the first requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.
(第一) 若比丘能随良师或善知识学习(正法)，他对良师或善知识能生起敬畏、尊重及爱护之心，且对错失有惭有愧，那就是第一个条件，令未得的智慧可得，已得的智慧可继续增长、成熟和完满。
"As he lives in apprenticeship under the Teacher or under a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect, he approaches him at the appropriate times to ask & question him: 'What, venerable sir, is the meaning of this statement?' He[1] reveals what is hidden, makes plain what is obscure, and dispels perplexity in many kinds of perplexing things. This is the second cause, the second requisite condition...
(第二) 在他跟良师或善知识学习(正法)时，能经常前往请教疑问，例如问：「怎么会是这样子的？」或问：「这有什么意思？」而那些良师或善知识亦能倾囊相授，为他开示未知、释疑解惑，那就是第二个条件，令未得的智慧可得，已得的智慧可继续增长、成熟和完满。
"Having heard the Dhamma, he[2] achieves a twofold seclusion: seclusion in body & seclusion in mind. This is the third cause, the third requisite condition...
(第三) 获悉正法后，他能让身心远离愦闹，那就是第三个条件，令未得的智慧可得，已得的智慧可继续增长、成熟和完满。
"He is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the fourth cause, the fourth requisite condition...
(第四) 他品德高洁，依戒律约束身心，有良好的行为和习惯，小心谨慎，恐犯小过，能经常训练自己依所受的戒律行事，那就是第四个条件，令未得的智慧可得，已得的智慧可继续增长、成熟和完满。
"He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. This is the fifth cause, the fifth requisite condition...
(第五) 他博学多闻，不但能记忆所学，亦能巩固学得的知识；那些完美无瘕地显示梵行的知识，无论从意义或从表达方面来看，均是初善、中善和后善，他都能广学、记诵、思维和深入了解，那就是第五个条件，令未得的智慧可得，已得的智慧可继续增长、成熟和完满。
"He keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is the sixth cause, the sixth requisite condition...
(第六) 他奋力精进，止恶行善，坚定不移，常不放逸，那就是第六个条件，令未得的智慧可得，已得的智慧可继续增长、成熟和完满。
"When he is in the midst of the Sangha he doesn't talk on & on about a variety of things. Either he speaks Dhamma himself or he invites another to do so, and he feels no disdain for noble silence.[3] This is the seventh cause, the seventh requisite condition...
(第七) 在僧众中，不多言漫谈，自能说法，亦能劝请他人说法，且不会忽略圣沉默。那就是第七个条件，令未得的智慧可得，已得的智慧可继续增长、成熟和完满。
"He remains focused on arising & passing away with regard to the five aggregates: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' This, monks, is the eighth cause, the eighth requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.
(第八) 他能安住观察五取蕴的生生灭灭，如是地知晓：「此是色，此是它的生起，此是它的坏灭；此是受 … 此是想 … 此是行 … 此是识，此是它的生起，此是它的坏灭。」那就是第八个条件，令未得的智慧可得，已得的智慧可继续增长、成熟和完满。
"When this is the case, his comrades in the holy life hold him in esteem: 'This venerable one lives in apprenticeship to the Teacher or to a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect. Surely, knowing, he knows; seeing, he sees.' This is a factor leading to endearment, to respect, to development, to consonance, to unification.[4]
由于这八个条件，他的同修比丘会敬重他，就像敬重有知有见的尊者一样。这些素质可导致慈爱、尊重、和谐与团结。比丘们！这就是能成就梵行之主要目的 ─ 智慧 ─ 的八个条件，它们令未得的智慧可得，已得的智慧继续增长、成熟和完满。
"[They say:] 'As he lives in apprenticeship under the Teacher or under a respectable comrade in the holy life in whom he has established a strong sense of conscience, fear of blame, love, & respect, he approaches him at the appropriate times to ask & question him: 'What, venerable sir, is the meaning of this statement?' He reveals what is hidden, makes plain what is obscure, and dispels perplexity in all kinds of perplexing things. Surely, knowing, he knows; seeing, he sees.' This is a factor leading to endearment, to respect, to development, to consonance, to unification.
"[They say:] 'Having heard the Dhamma, he achieves a twofold seclusion: seclusion in body & seclusion in mind. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.
"[They say:] 'He is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.
"[They say:] 'He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.
"[They say:] 'He keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.
"[They say:] 'When he is in the midst of the Sangha he doesn't talk on & on about a variety of things. Either he speaks Dhamma himself or he invites another to do so, and he feels no disdain for noble silence [the second jhana]. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.
"[They say:] 'He remains focused on arising & passing away with regard to the five aggregates: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification.
"These, monks, are the eight causes, the eight requisite conditions that lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired."
Notes
1.I.e., the Teacher or the respectable comrade in the holy life.
2.I.e., the student.
3.I.e., the second jhana.
4.I.e., unification of mind.
