MN20 – Vitakkasaṇṭhāna-Sutta – The Removal of Distracting Thoughts – 中部二十 尋之止息經 – 覺止息經
MN20 – Vitakkasanthāna Sutta – The Removal of Distracting Thoughts – 中部二十 尋之止息經 – 覺止息經
Pāli – 巴利文
Source – 原文
English – 英文
Bhikkhu Sujato translation –
蘇加多比丘 譯
(2018 version – 版本)
中文
莊春江 譯
(2024-05-13 截取)
中文
蕭式球 譯
(2024-02-08 截取)
Evaṃ me sutaṃ.
So I have heard.
我聽到這樣：
這是我所聽見的：
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
有一次，世尊住在舍衛城祇樹林給孤獨園。
有一次，世尊住在舍衛城的祇樹給孤獨園。
Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
There the Buddha addressed the mendicants, “Mendicants!”
在那裡，世尊召喚比丘們：「比丘們！」
在那裏，世尊對比丘說：「比丘們。」
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
「尊師！」那些比丘回答世尊。
比丘回答世尊：「大德。」
Bhagavā etadavoca:
The Buddha said this:
世尊這麼說：
世尊說：
“Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṃ manasi kātabbāni. Katamāni pañca?
“Mendicants, a mendicant committed to the higher mind should focus on five subjects from time to time. What five?
「比丘們！專修增上心的比丘應該經常作意五相，哪五個呢？
「比丘們，一位修習增上心的比丘，應要時常思維五相。這五種相是什麼呢？
Idha, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ.
Take a mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. That mendicant should focus on some other subject connected with the skillful.
比丘們！這裡，當比丘由於作意某個相而生起與欲、瞋、癡有關的惡不善尋時，比丘們！因為那樣，比丘因那個相而應該作意其它有關善的相。
「比丘們，一位比丘在一個事相上思維作意時，如果因此而生起貪欲、瞋恚、愚癡等惡不善覺的話，他應離開這個事相，轉移到另一個能帶來善的事相上思維作意。
Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
當因那個相而作意其它有關善的相時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定。
當轉移到另一個能帶來善的事相上思維作意時，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṃ āṇiṃ abhinihaneyya abhinīhareyya abhinivatteyya;
It’s like a deft carpenter or their apprentice who’d knock out or extract a large peg with a finer peg.
比丘們！猶如熟練的石匠或石匠的徒弟會以細楔子頂出、引出、退出粗楔子。
「比丘們，就正如一位熟練的石匠或他的徒弟，用一個小楔子來敲走一個大楔子。
evameva kho, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ.
In the same way, a mendicant ... should focus on some other basis of meditation connected with the skillful ...
同樣的，比丘們！當比丘由於作意某個相而生起與欲、瞋、癡有關的惡不善尋時，比丘們！因為那樣，比丘因那個相而應該作意其它有關善的相。
比丘們，同樣地，一位比丘在一個事相上思維作意時，如果因此而生起貪欲、瞋恚、愚癡等惡不善覺的話，他應離開這個事相，轉移到另一個能帶來善的事相上思維作意。
Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
...
當因那個相而作意其它有關善的相時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定。
當轉移到另一個能帶來善的事相上思維作意時，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會 止息、平伏、安住一境、專注。
Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo:
Now, suppose that mendicant is focusing on some other subject connected with the skillful, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should examine the drawbacks of those thoughts:
比丘們！如果當比丘因那個相而作意其它有關善的相時，仍生起與欲、瞋、癡有關的惡不善尋，比丘們！因為那樣，比丘應該審察那些尋的過患：
「比丘們，如果這位比丘在另一個能帶來善的事相上思維作意時，仍然生起 貪欲、瞋恚、愚癡等惡不善覺的話，他應探究那些惡不善覺的過患──
‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti.
‘So these thoughts are unskillful, they’re blameworthy, and they result in suffering.’
『像這樣，這些尋是不善的；像這樣，這些尋是有罪過的；像這樣，這些尋有苦果報。』
那些覺是不善的，那些覺受譴責，那些覺帶來不善果報。
Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
當他審察那些尋的過患時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定。
當探究惡不善覺的過患時，那些 貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya;
Suppose there was a woman or man who was young, youthful, and fond of adornments. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted.
比丘們！猶如年輕、年少、喜好裝飾的女子或男子，如果在頸部被懸掛蛇屍或狗屍或人屍，會厭惡、慚恥、嫌惡。
「比丘們，就正如愛妝扮的男女老少，如果頸上繫著蛇的屍體、狗的屍體或 人的屍體的話，內心一定會產生不安、羞愧、厭惡。
evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo:
In the same way, a mendicant ... should examine the drawbacks of those thoughts ...
同樣的，比丘們！如果當比丘因那個相而作意其它有關善的相時，仍生起與欲、瞋、癡有關的惡不善尋，比丘們！因為那樣，比丘應該審察那些尋的過患：
比丘們，同樣地，如果這位比丘在另一個能帶來善的事相上思維作意時，仍然生起貪欲、瞋恚、愚癡等惡不善覺的話，他應探究那些惡不善覺的過患──
‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti.
...
『像這樣，這些尋是不善的；像這樣，這些尋是有罪過的；像這樣，這些尋有苦果報。』
『如是此等想念是不善、如是此等之想念應是非難，如是此等之想念是導於苦果者也。』
Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti.
...
當他審察那些尋的過患時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，
那些覺是不善的，那些覺受譴責，那些覺帶來不善果報。當探究惡不善覺的過患時，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。
Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
...
以它們的捨斷而內心住立、安靜下來、成為統一、入定。
斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ asatiamanasikāro āpajjitabbo.
Now, suppose that mendicant is examining the drawbacks of those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should try to forget and ignore them.
比丘們！如果當比丘審察那些尋的過患時，仍生起與欲、瞋、癡有關的惡不善尋，比丘們！因為那樣，比丘應該走向不念、不作意那些尋。
「比丘們，如果這位比丘在探究惡不善覺的過患時，仍然生起貪欲、瞋恚、 愚癡等惡不善覺的話，他應不去念及那些惡不善覺，不對那些惡不善覺思維作意。
Tassa tesaṃ vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
當他走向不念、不作意那些尋時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定。
當不去念及那些惡不善覺，不對那些惡不善覺思維作意時，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṃ rūpānaṃ adassanakāmo assa; so nimīleyya vā aññena vā apalokeyya;
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. They’d just close their eyes or look away.
比丘們！猶如有眼男子如果不想看到達視野的色時，他會閉眼或注意其它的。
「比丘們，就正如一個有眼睛的人，不希望看見展現在面前的色境，他只須閉起眼睛或望向別處地方。
evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, te pahīyanti te abbhatthaṃ gacchanti.
In the same way, a mendicant ...
同樣的，比丘們！如果當比丘審察那些尋的過患時，仍生起與欲、瞋、癡有關的惡不善尋，比丘們！因為那樣，比丘應該走向不念、不作意那些尋。
比丘們，同樣地，如果這位比丘在探究惡不善覺的過患時，仍然生起貪欲、瞋恚、愚癡等惡不善覺的話，他應不去念及那些惡不善覺，不對那些惡不善覺思維作意。
Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
... those bad thoughts are given up and come to an end ...
當他走向不念、不作意那些尋時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定。
當不去念及那些惡不善覺，不對那些惡不善覺思維作意時，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ.
Now, suppose that mendicant is ignoring and forgetting about those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should focus on stopping the formation of thoughts.
比丘們！如果當比丘走向不念、不作意那些尋時，仍生起與欲、瞋、癡有關的惡不善尋，比丘們！因為那樣，比丘應該作意那些尋的尋行止息。
「比丘們，如果這位比丘在不去念及那些惡不善覺，不對那些惡不善覺思維作意時，仍然生起貪欲、瞋恚、愚癡等惡不善覺的話，他應思維作意去止息覺行。
Tassa tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
當他作意那些尋的尋行止息時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定。
當思維作意去止息覺行時，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Seyyathāpi, bhikkhave, puriso sīghaṃ gaccheyya. Tassa evamassa: ‘kiṃ nu kho ahaṃ sīghaṃ gacchāmi? Yannūnāhaṃ saṇikaṃ gaccheyyan’ti. So saṇikaṃ gaccheyya. Tassa evamassa: ‘kiṃ nu kho ahaṃ saṇikaṃ gacchāmi? Yannūnāhaṃ tiṭṭheyyan’ti. So tiṭṭheyya.
Suppose there was a person walking quickly. They’d think: ‘Why am I walking so quickly? Why don’t I slow down?’ So they’d slow down. They’d think: ‘Why am I walking slowly? Why don’t I stand still?’ So they’d stand still.
比丘們！猶如男子如果快速地走，當他這麼想：『我為何快速地走？讓我慢慢地走。』時，他會慢慢地走。當他這麼想：『我為何慢慢地走？讓我站住。』時，他會站住。
「比丘們，就正如一個在跑的人心想：『為什麼我要跑呢，不如緩慢地行走吧。』於是他緩慢地行走。之後他心想：『為什麼我要緩慢地行走呢，不如站立吧。』於是他站立。
Tassa evamassa: ‘kiṃ nu kho ahaṃ ṭhito? Yannūnāhaṃ nisīdeyyan’ti. So nisīdeyya. Tassa evamassa: ‘kiṃ nu kho ahaṃ nisinno? Yannūnāhaṃ nipajjeyyan’ti. So nipajjeyya.
They’d think: ‘Why am I standing still? Why don’t I sit down?’ So they’d sit down. They’d think: ‘Why am I sitting? Why don’t I lie down?’ So they’d lie down.
當他這麼想：『我為何站著？讓我坐下。』時，他會坐下；當他這麼想：『我為何坐著？讓我躺下。』時，他會躺下。
之後他心想：『為什麼我要站立呢，不如坐下吧。』於是他坐下。之後他心想：『為什麼我要坐下呢，不如躺臥吧。』於是他躺臥。
Evañhi so, bhikkhave, puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya.
And so that person would reject successively coarser postures and adopt more subtle ones.
比丘們！這樣，男子會回避較粗的舉止行為後，從事較細的舉止行為。
這人從動態的姿勢逐一轉移到止息的姿勢。
Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti.
In the same way, a mendicant ...
同樣的，比丘們！如果當比丘走向不念、不作意那些尋時，仍生起與欲、瞋、癡有關的惡不善尋，比丘們！因為那樣，比丘應該作意那些尋的尋行止息。
比丘們，同樣地，如果這位比丘在不去念及那些惡不善覺，不對那些惡不善覺思維作意時，仍然生起貪欲、瞋恚、愚癡等惡不善覺的話，他應思維作意去止息覺行。
Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
those thoughts are given up and come to an end ...
當他作意那些尋的尋行止息時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定。
當思維作意去止息覺行時，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ.
With teeth clenched and tongue pressed against the roof of the mouth, they should squeeze, squash, and crush mind with mind.
比丘們！如果當比丘作意那些尋的尋行止息時，仍生起與欲、瞋、癡有關的惡不善尋，比丘們！因為那樣，比丘緊扣牙齒、舌抵上顎後，應該以心抑止、壓迫、破壞心。
「比丘們，如果這位比丘在思維作意去止息覺行時，仍然生起貪欲、瞋恚、愚癡等惡不善覺的話，他應咬緊牙關，舌抵上顎，以堅毅心來制伏、制止、降伏內心。
Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
當他緊扣牙齒、舌抵上顎後，以心抑止、壓迫、破壞心時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定。
當咬緊牙關，舌抵上顎，以堅毅心來制伏、制止、降伏內心時，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Seyyathāpi, bhikkhave, balavā puriso dubbalataraṃ purisaṃ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ.
It’s like a strong man who grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them. In the same way, a mendicant ... with teeth clenched and tongue pressed against the roof of the mouth, should squeeze, squash, and crush mind with mind.
比丘們！猶如有力氣的男子捉住較弱男子的頭或脖子或肩膀後，能抑止、壓迫、破壞。同樣的，比丘們！當比丘作意那些尋的尋行止息時，仍生起與欲、瞋、癡有關的惡不善尋，比丘們！因為那樣，比丘緊扣牙齒、舌抵上顎後，應該以心抑止、壓迫、破壞心。
「比丘們，就正如一個強壯的人捉著一個弱者的頭或肩膀，把他制伏、制止、降伏。比丘們，同樣地，如果這位比丘在思維作意去止息覺行時，仍然生起貪欲、瞋恚、愚癡等惡不善覺的話，他應咬緊牙關，舌抵上顎，以堅毅心來制伏、制止、降伏內心。
Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. (5)
As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
當他緊扣牙齒、舌抵上顎後，以心抑止、壓迫、破壞心時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定。
當咬緊牙關，舌抵上顎，以堅毅心來制伏、制止、降伏內心時，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Yato kho, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Now, take the mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. They focus on some other subject connected with the skillful ...
比丘們！當比丘作意某個相時，由於那個相而生起與欲、瞋、癡有關的惡不善尋，因那個相而作意其它有關善的相時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定；
「比丘們，一位比丘在一個事相上思維作意時，如果因此而生起貪欲、瞋恚、愚癡等惡不善覺的話，便離開這個事相，轉移到另一個能帶來善的事相上思維作意，那些貪欲、瞋恚、愚癡等惡不善覺便會斷除，便會消失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Tesampi vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
They examine the drawbacks of those thoughts ...
當他審察那些尋的過患時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定；
「探究惡不善覺的過患，也可使那些貪欲、瞋恚、愚癡等惡不善覺斷除、消 失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
They try to forget and ignore about those thoughts ...
當他走向不念、不作意那些尋時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定；
「不去念及那些惡不善覺，不對那些惡不善覺思維作意，也可使那些貪欲、 瞋恚、愚癡等惡不善覺斷除、消失。斷除了那些惡不善覺之後，內心便會止息、 平伏、安住一境、專注。
Tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
They focus on stopping the formation of thoughts ...
當他作意那些尋的尋行止息時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定；
「思維作意去止息覺行，也可使那些貪欲、瞋恚、愚癡等惡不善覺斷除、消 失。斷除了那些惡不善覺之後，內心便會止息、平伏、安住一境、專注。
Dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
With teeth clenched and tongue pressed against the roof of the mouth, they squeeze, squash, and crush mind with mind. When they succeed in each of these things, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
當他緊扣牙齒、舌抵上顎後，以心抑止、壓迫、破壞心時，那些與欲、瞋、癡有關的惡不善尋被捨斷、滅沒，以它們的捨斷而內心住立、安靜下來、成為統一、入定，
「咬緊牙關，舌抵上顎，以堅毅心來制伏、制止、降伏內心，也可使那些貪 欲、瞋恚、愚癡等惡不善覺斷除、消失。斷除了那些惡不善覺之後，內心便會止 息、平伏、安住一境、專注。
Ayaṃ vuccati, bhikkhave, bhikkhu vasī vitakkapariyāyapathesu. Yaṃ vitakkaṃ ākaṅkhissati taṃ vitakkaṃ vitakkessati, yaṃ vitakkaṃ nākaṅkhissati na taṃ vitakkaṃ vitakkessati. Acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
This is called a mendicant who is a master of the ways of thought. They will think what they want to think, and they won’t think what they don’t want to think. They’ve cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.”
比丘們！這被稱為比丘是在尋的法門之路上的自在者。他將尋思所有他希望之尋，他將不尋思所有他不希望之尋，切斷渴愛，破壞結，以慢的完全止滅而得到苦的結束。」
「比丘們，一位比丘如果能夠做得到以上的方法的話，可稱為一位熟練掌握 覺的比丘，他可以想及那些需要想的覺，可以不去想及那些不需要想的覺。他截 斷渴愛、解除結縛、徹底看破我慢、將苦終結。」
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
這就是世尊所說，那些悅意的比丘歡喜世尊所說。
世尊說了以上的話後，比丘對世尊的說話心感高興，滿懷歡喜。