智慧經 (Panna Sutta AN 8.2)

　　梁國雄居士譯

　　《巴利藏 增支部8.2之節譯》

　　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

　　比丘們！智慧是梵行之主要目的，它的成就有賴八個條件(因緣)。若有此八個條件，未得的智慧可得，已得的智慧可繼續增長、成熟和完滿。是哪八個條件呢？

　　"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) 若比丘能隨良師或善知識學習(正法)，他對良師或善知識能生起敬畏、尊重及愛護之心，且對錯失有慚有愧，那就是第一個條件，令未得的智慧可得，已得的智慧可繼續增長、成熟和完滿。

　　"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) 在他跟良師或善知識學習(正法)時，能經常前往請教疑問，例如問：「怎麼會是這樣子的？」或問：「這有什麼意思？」而那些良師或善知識亦能傾囊相授，爲他開示未知、釋疑解惑，那就是第二個條件，令未得的智慧可得，已得的智慧可繼續增長、成熟和完滿。

　　"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...

　　(第叁) 獲悉正法後，他能讓身心遠離愦鬧，那就是第叁個條件，令未得的智慧可得，已得的智慧可繼續增長、成熟和完滿。

　　"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) 他品德高潔，依戒律約束身心，有良好的行爲和習慣，小心謹慎，恐犯小過，能經常訓練自己依所受的戒律行事，那就是第四個條件，令未得的智慧可得，已得的智慧可繼續增長、成熟和完滿。

　　"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) 他博學多聞，不但能記憶所學，亦能鞏固學得的知識；那些完美無瘕地顯示梵行的知識，無論從意義或從表達方面來看，均是初善、中善和後善，他都能廣學、記誦、思維和深入了解，那就是第五個條件，令未得的智慧可得，已得的智慧可繼續增長、成熟和完滿。

　　"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) 他奮力精進，止惡行善，堅定不移，常不放逸，那就是第六個條件，令未得的智慧可得，已得的智慧可繼續增長、成熟和完滿。

　　"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) 在僧衆中，不多言漫談，自能說法，亦能勸請他人說法，且不會忽略聖沈默。那就是第七個條件，令未得的智慧可得，已得的智慧可繼續增長、成熟和完滿。

　　"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 …

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