五蓋（巴利文：pañca nīvaraṇāni）是指五種障礙善心的煩惱，讓禪定與智慧無法發起的阻礙。換言之，五蓋是阻礙我們通往解脫道上的惡習。五蓋的破壞性不可小覰，因為它們會干擾我們在日常生活中與禪修時的專注力，因此如果我們在生活上經常忘東忘西、散漫、少根筋、搞烏龍…，就是我們五蓋熾盛的證據。而觀照五蓋的生滅，與尋找對治五蓋的方法，就是四念處中的「法念處」。我們不要忘記世尊在《大念處經》中叮囑過我們：「體證涅槃的唯一道路，就是四念處。」

    本經是節錄選譯自南傳巴利英譯版《沙門果經》的其中一段，佛陀在本經中說明：當我們去除五蓋時，即使是短暫地去除，都是一項偉大的勝利。因為當我們重新整治我們的心地時，信心、精進、正念、禪定、與智慧等五種善法，都會緊接著在這片心地上開始成長茁壯。佛陀在本經描述了戰勝五蓋後的感覺真好，他形容就像是清償債務、身心健全、獲釋出獄、擺脫奴役、抵達安全之地一般的喜樂。

願以譯讀此巴利英譯經文的功德，虔誠迴向給母親、先父、戒師甦諦果尊者、同修、大梵天王、梵天神、帝釋、護祐世間的四大天王，願大家都富裕、平安、健康、喜樂、諸事順遂，增長威勢與眷屬，速證解脫涅槃。

節錄選譯自南傳巴利英譯版《沙門果經》

譚尼沙羅尊者英譯於西元1997年

喬正一中譯於西元2013/10/19八關齋戒日【夏安居結束日】

佛陀說：「當比丘能做到戒德具足、守護抑制根門、禪定與智慧皆具足、少欲知足時，他會遠離人群，尋找僻靜之處，例如：森林、樹蔭底下、山中、幽谷、山坡上的石窟、曠野、稻草堆集等處。當他托缽乞食並用過餐後，他會坐下，並結跏趺坐，端直身軀，繫念在前。」

「當他捨去對世俗的貪愛，便能安住於無貪的正念覺知，他淨化了心中的貪欲蓋；當他捨去敵意與瞋怒時，便能安住於無瞋的正念覺知，心與慈俱，慈憫一切蒼生有情的福祉，他淨化了心中的敵意與瞋怒蓋；當他捨去懶散與昏沈，便能安住於不懶散昏沈、警醒、靈敏、清明的狀態，他淨化了心中的懶散與昏沈；當他捨去掉與舉，便安住於平靜無擾，他的內心寂靜，他淨化了心中的不安與焦慮；當他捨去疑蓋，便能橫越疑惑，對於修行的方法不會懷疑，他淨化了疑蓋。」

「就好比有人去融資並把借款拿去投資做生意，後來他的生意做的很成功，他償還了貸款，並把多餘的利潤拿去撫養他的妻子。當他憶起生意成功前與成功後的差異時，他會因此感到喜悅與快樂。」

「猶如一名罹患重病的人，他食慾不振，沒有力氣。但後來經過一段時間，他終於康復了。他開始食慾大振並恢復體力，當他憶起生病前與痊癒後的差異時，他會因此感到喜悅與快樂。」

「猶如被監禁在牢的人，經過一段時間以後，終於回復自由，平安且健全，沒有任何財務上的損失。當他憶起出獄前與出獄後的差異時，他會因此感到喜悅與快樂。」

「就好比一個受他人管制的奴隸，身心都不得自由，不能隨心所欲去他喜歡去的地方。當經過一段時間以後，他終於擺脫奴役的身份，恢復人權，不再受制於他人，可以隨心所欲去他想去的地方。當他憶起前後的差異時，他會因此感到喜悅與快樂。」

「又好像一名攜帶很多錢與貨物的旅人，走在一條渺無人煙荒蕪的道路上，經過一段時間後，他終於平安地穿越了荒野。當他憶起經過時，他會因此感到喜悅與快樂。」

「同理，當一名比丘未能捨去五蓋，那麼他就像是背負債務的借貸者、身染重病的病人、身陷囹圄的囚犯、受制於他人的奴隸、走在荒野路上的旅人一樣。但當這名比丘一旦捨去五蓋時，他就像是清償債務、身心健全、獲釋出獄、擺脫奴役、抵達安全之地一般。當他看到自己擺脫了五蓋的羈絆時，他會很開心，因開心而生歡喜，因歡喜而身體寧靜輕安，因身體平靜輕安而生樂受，他的心將會因樂受而入定。」

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英譯原文/

DN 2

PTS: D i 47

Samaññaphala Sutta: The Fruits of the Contemplative Life

translated from the Pali by

Thanissaro Bhikkhu

© 1997

Abandoning the Hindrances

"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. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.

"Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and there is extra left over for maintaining his wife. The thought would occur to him, 'Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and there is extra left over for maintaining my wife.' Because of that he would experience joy and happiness.

"Now suppose that a man falls sick — in pain and seriously ill. He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually recovers from that sickness. He enjoys his meals and there is strength in his body. The thought would occur to him, 'Before, I was sick... Now I am recovered from that sickness. I enjoy my meals and there is strength in my body.' Because of that he would experience joy and happiness.

"Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe and sound, with no loss of property. The thought would occur to him, 'Before, I was bound in prison. Now I am released from that bondage, safe and sound, with no loss of my property.' Because of that he would experience joy and happiness.

"Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him, 'Before, I was a slave... Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.' Because of that he would experience joy and happiness.

"Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.' Because of that he would experience joy and happiness.

"In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.