正勝品第七之一
Chapter 7, Part 1: Right Victory
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四正勝。何等為四？謂有苾芻，為令已生惡不善法斷故，起欲發勤精進策心持心，是名第一。為令未生惡不善法不生故，起欲發勤精進策心持心，是名第二。為令未生善法生故，起欲發勤精進策心持心，是名第三。為令已生善法堅住不忘脩滿倍增廣大智作證故，起欲發勤精進策心持心，是名第四。」爾時世尊為攝前義而說頌曰：
Once, the Blessed One was staying in Śrāvastī, at the Jetavana Grove in Anāthapiṇḍika’s Park. At that time, the World-Honored One addressed the monks: “There are four right efforts. What are these four? A monk, in order to abandon evil and unwholesome states that have already arisen, generates desire, exerts effort, arouses energy, applies his mind, and strives. This is the first. In order to prevent evil and unwholesome states that have not yet arisen from arising, he generates desire, exerts effort, arouses energy, applies his mind, and strives. This is the second. In order to give rise to wholesome states that have not yet arisen, he generates desire, exerts effort, arouses energy, applies his mind, and strives. This is the third. In order to maintain, not forget, increase, fulfill, develop, and perfectly realize through wisdom the wholesome states that have already arisen, he generates desire, exerts effort, arouses energy, applies his mind, and strives. This is the fourth.” Then, to summarize this teaching, the World-Honored One uttered this verse:
「初脩正勝時， 已勝生死有，
若脩至彼岸， 能摧滅魔軍。
離塵垢諸德， 非惡緣所退，
到彼岸涅槃， 證無餘極樂。」
"When one first cultivates true victory, They have already conquered life and death. If they cultivate until reaching the other shore, They can defeat the armies of Mara.
Free from the dust of defilements and all virtues, They are not turned back by evil conditions. Having reached the other shore, Nirvana, They realize the supreme bliss of complete liberation."
為令已生惡不善法斷故，起欲發勤精進策心持心者，云何已生惡不善法？謂過去現在五蓋：一、貪欲蓋；二、瞋恚蓋；三、惛沈睡眠蓋；四、掉舉惡作蓋；五、疑蓋。云何為令已生惡不善法斷故正勝？謂有苾芻，為斷已生貪欲蓋故，如理思惟彼貪欲蓋多諸過患，謂是不善法、是下賤者信解受持。佛及弟子、賢貴善士共所訶厭，能為自害、能為他害、能為俱害，能滅智慧、能礙彼類、能障涅槃。受持彼法，不生通慧、不引菩提、不證涅槃。如是思惟，發勤精進勇健勢猛，熾盛難制勵意不息。此道名為能令已生諸貪欲蓋永斷正勝。彼於此道生已，脩習多脩習故，便斷已生諸貪欲蓋。起欲者，謂為斷已生貪欲蓋故，便起等起及生等生聚集出現，欲樂欣憙求趣悕望。彼由生起此諸欲故，便斷已生諸貪欲蓋。發勤精進者，謂為斷已生貪欲蓋故，發勤精進，廣說乃至勵意不息。彼由此故，便斷已生諸貪欲蓋。策心者，謂為斷已生貪欲蓋故，精勤脩習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行心、捨俱行心、定俱行心。彼由脩習如是心故，便斷已生諸貪欲蓋。持心者，謂為斷已生貪欲蓋故，持心脩習八支聖道，所謂正見乃至正定。彼於此道持心脩習多脩習故，便斷已生諸貪欲蓋。復有苾芻，為斷已生貪欲蓋故，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持。佛及弟子、賢貴善士共所欣讚，不為自害、不為他害、不為俱害，增長智慧、不礙彼類、不障涅槃、能生通慧、能引菩提、能證涅槃。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生諸貪欲蓋永斷正勝。彼於此道生已，脩習多脩習故，便斷已生諸貪欲蓋。起欲乃至策心持心，皆如前說。復有苾芻，為斷已生貪欲蓋故，如理思惟彼貪欲蓋，如病如癰、如箭惱害、無常苦空非我轉動、勞倦羸篤、是失壞法，迅速不停、衰朽非恒、不可保信、是變壞法。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生諸貪欲蓋永斷正勝。彼於此道生已，脩習多脩習故，便斷已生諸貪欲蓋。起欲乃至策心持心，皆如前說。復有苾芻，為斷已生諸貪欲蓋，如理思惟滅為寂靜、道能出離。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生諸貪欲蓋永斷正勝。彼於此道生已，脩習多脩習故，便斷已生諸貪欲蓋。起欲乃至策心持心，皆如前說。如貪欲蓋，餘四亦爾。有差別者，應說自名。復有苾芻，為斷已生隨一種類惡不善法，如理思惟，彼惡不善法多諸過患，謂是不善法、是下賤者信解受持，廣說乃至不證涅槃。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。彼於此道生已，脩習多脩習故，便斷隨一種類已生惡不善法。起欲者，謂為斷已生隨一種類惡不善法，便起等起，廣說乃至求趣悕望。彼由生起此諸欲故，便斷隨一種類已生惡不善法。發勤精進者，謂為斷已生隨一種類惡不善法，發勤精進，廣說乃至勵意不息。彼由此故，便斷隨一種類已生惡不善法。策心者，謂為斷已生隨一種類惡不善法，精勤脩習喜俱行心，廣說乃至定俱行心。彼由脩習如是心故，便斷隨一種類已生惡不善法。持心者，謂為斷已生隨一種類惡不善法，持心脩習八支聖道。彼於此道持心脩習多脩習故，便斷隨一種類已生惡不善法。復有苾芻，為斷已生隨一種類惡不善法，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持，廣說乃至能證涅槃。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。彼於此道生已，脩習多脩習故，便斷隨一種類已生惡不善法。起欲乃至策心持心，皆如前說。復有苾芻，為斷已生隨一種類惡不善法，如理思惟彼惡不善法，如病如癰，廣說乃至是變壞法。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。彼於此道生已，脩習多脩習故，便斷隨一種類已生惡不善法。起欲乃至策心持心，皆如前說。復有苾芻，為斷已生隨一種類惡不善法，如理思惟滅為寂靜、道能出離。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。彼於此道生已，脩習多脩習故，便斷隨一種類已生惡不善法。起欲乃至策心持心，皆如前說。
To cut off unwholesome states that have already arisen, one must arouse desire, apply effort, rouse energy, engage the mind, and sustain the mind. Now, what are these "already-arisen unwholesome states"? They are the five hindrances, present and past: 1. The hindrance of sensual desire. 2. The hindrance of ill will. 3. The hindrance of sloth and torpor. 4. The hindrance of restlessness and remorse. 5. The hindrance of doubt.
What is the "right effort" for cutting off already-arisen unwholesome states? Consider a monk who, to cut off already-arisen sensual desire, reflects rationally on its many faults: it is an unwholesome state, embraced only by the vulgar. It is condemned by the Buddha, his disciples, the wise, and the noble. It harms oneself, harms others, and harms both. It destroys wisdom, blocks wholesome qualities, and hinders liberation. Clinging to it prevents the arising of insight, does not lead to awakening, and does not lead to freedom. Thinking this way, he stirs up energy, effort, vigor, and perseverance — unrelenting and steady. This path is called the "supreme right effort" that permanently cuts off already-arisen sensual desire. By generating, developing, and repeatedly cultivating this path, he cuts off already-arisen sensual desire.
"Arousing desire" means: to cut off already-arisen sensual desire, he generates, produces, and brings forth longing, delight, aspiration, and keen interest. Through this, he cuts off already-arisen sensual desire.
"Applying effort" means: to cut off already-arisen sensual desire, he applies effort, energy, and perseverance, as detailed above. Through this, he cuts off already-arisen sensual desire.
"Rousing energy" means: to cut off already-arisen sensual desire, he diligently cultivates a mind accompanied by joy, delight, engagement, without laziness, without dullness, with equanimity, and with concentration. Through this, he cuts off already-arisen sensual desire.
"Engaging the mind" means: to cut off already-arisen sensual desire, he engages the mind in cultivating the Noble Eightfold Path — from right view to right concentration. Through this, he cuts off already-arisen sensual desire.
Again, a monk, to cut off already-arisen sensual desire, reflects rationally on the benefits of renunciation: that renunciation is truly wholesome, embraced only by the noble. It is praised by the Buddha, his disciples, the wise, and the noble. It does not harm oneself, does not harm others, and does not harm both. It increases wisdom, does not block wholesome qualities, and does not hinder liberation. It gives rise to insight, leads to awakening, and leads to freedom. Thinking this way, he stirs up energy, effort, vigor, and perseverance — as before. This path is called the "supreme right effort" that permanently cuts off already-arisen sensual desire. By generating, developing, and repeatedly cultivating this path, he cuts off already-arisen sensual desire. The process of arousing desire, applying effort, rousing energy, engaging the mind, and sustaining the mind is as described above.
Again, a monk, to cut off already-arisen sensual desire, reflects rationally that sensual desire is like a sickness, like a boil, like a thorn, like a source of torment — impermanent, suffering, empty, not-self, unstable, exhausting, decaying, unreliable, and subject to change. Thinking this way, he stirs up energy — as before. This path is called the "supreme right effort" that permanently cuts off already-arisen sensual desire. The process is as before.
Again, a monk, to cut off already-arisen sensual desire, reflects rationally that cessation is peaceful and the path leads to liberation. Thinking this way, he stirs up energy — as before. This path is called the "supreme right effort" that permanently cuts off already-arisen sensual desire. The process is as before.
The same applies to the other four hindrances, with the relevant name substituted.
Now, to cut off any already-arisen unwholesome state, a monk reflects rationally on its many faults: that it is an unwholesome state, embraced only by the vulgar, condemned by the Buddha and the wise — leading to harm for self, others, and both — destroying wisdom, blocking wholesome qualities, and hindering liberation. Thinking this way, he stirs up energy. This path is called the "supreme right effort" that permanently cuts off any already-arisen unwholesome state. By generating, developing, and repeatedly cultivating this path, he cuts off that unwholesome state.
"Arousing desire" means: to cut off that unwholesome state, he generates longing and keen interest. Through this, he cuts off that unwholesome state.
"Applying effort" means: to cut off that unwholesome state, he applies effort and perseverance. Through this, he cuts off that unwholesome state.
"Rousing energy" means: to cut off that unwholesome state, he cultivates a mind accompanied by joy, concentration, and the like. Through this, he cuts off that unwholesome state.
"Engaging the mind" means: to cut off that unwholesome state, he engages the mind in cultivating the Noble Eightfold Path. Through this, he cuts off that unwholesome state.
Again, reflecting on the benefits of renunciation — that it is truly wholesome, embraced by the noble, praised by the wise, and leads to liberation — he stirs up energy. This path is called the "supreme right effort." The process is as before.
Again, reflecting that the unwholesome state is like a sickness, impermanent, and subject to change, he stirs up energy. This path is called the "supreme right effort." The process is as before.
Again, reflecting that cessation is peaceful and the path leads to liberation, he stirs up energy. This path is called the "supreme right effort" that permanently cuts off any already-arisen unwholesome state. The process of arousing desire, applying effort, rousing energy, engaging the mind, and sustaining the mind is as described above.
說一切有部法蘊足論卷第三
Volume 3 of the Treatise on the Dharmaskandha of the Sarvāstivāda School