北傳:中阿含91經 南傳:中部8經 關涉主題:觀念/定與慧的差異、在泥沼中無法救人 (更新)
中阿含91經/周那問見經(穢品)(莊春江標點)
  我聞如是
  一時遊拘舍彌,在瞿師羅園。
  於是,尊者大周那則於晡時宴坐起,往詣佛所,稽首佛足,卻坐一面,白曰:
  「世尊!世中諸見生而生,謂:計有神,計有眾生,有人、有壽、有命、有世。世尊!云何知、云何見,令此見得滅、得捨離,而令餘見不續、不受耶?」
  彼時,世尊告曰:
  「周那!世中諸見生而生,謂:計有神,計有眾生,有人、有壽、有命、有世。周那!若使諸法滅盡無餘者,如是知、如是見,令此見得滅、得捨離,而令餘見不續、不受,當學漸損
  周那!於聖法律中,何者漸損?比丘者,離欲、離惡不善之法,……至得第四禪成就遊,彼作是念:『我行漸損。』周那!於聖法律中不{但?}是漸損。有四增上心現法樂居,行者從是起而復還入,彼作是念:『我行漸損。』周那!於聖法律中不{但?}是漸損。比丘者,度一切色想,……至得非有想非無想處成就遊,彼作是念:『我行漸損。』周那!於聖法律中不{但?}是漸損。有四息解脫:離色得無色,行者從是起當為他說,彼作是念:『我行漸損。』周那!於聖法律中不{但?}是漸損。
  周那!他有惡欲念欲,我無惡欲念欲,當學漸損。周那!他有害意瞋,我無害意瞋,當學漸損。周那!他有殺生……不與取……非梵行,我無非梵行,當學漸損。周那!他有增伺……諍意……睡眠所纏……{調}[掉]貢高而有疑惑,我無疑惑,當學漸損。周那!他有瞋結……諛諂……欺誑……無,我有慚愧,當學漸損。周那!他有慢,我無慢,當學漸損。周那!他有增慢,我無增慢,當學漸損。周那!他不多聞,我有多聞,當學漸損。周那!他不觀諸善法,我觀諸善法,當學漸損。周那!他行非法惡行,我行是法妙行,當學漸損。周那!他有妄言……兩舌……麤言……綺語……惡戒,我無惡戒,當學漸損。周那!他有不信……懈怠……無念……無定而有惡慧,我無惡慧,當學漸損。
  周那!若但發心念欲求學諸善法者,則多所饒益,況復身、口行善法耶?周那!他有惡欲念欲,我無惡欲念欲,當發心。周那!他有害意瞋,我無害意瞋,當發心。周那!他有殺生……不與取……非梵行,我無非梵行,當發心。周那!他有增伺……諍意……睡眠所纏……{調}[掉]貢高而有疑惑,我無疑惑,當發心。周那!他有瞋結……諛諂……欺誑……無慚無愧,我有慚愧,當發心。周那!他有慢,我無慢,當發心。周那!他有增慢,我無增慢,當發心。周那!他不多聞,我有多聞,當發心。周那!他不觀諸善法,我觀諸善法,當發心。周那!他行非法惡行,我行是法妙行,當發心。周那!他有妄言……兩舌……麤言……綺語……惡戒,我無惡戒,當發心。周那!他有不信……懈怠……無念……無定而有惡慧,我無惡慧,當發心。
  周那!猶如惡道與正道對,猶如惡度與正度對。如是,周那!惡欲者與非惡欲為對,害意瞋者與不害意瞋為對,殺生……不與取……非梵行者與梵行為對,增伺……諍意……睡眠……{調}[掉]貢高……疑惑者與不疑惑為對,瞋結……諛諂……欺誑……無慚無愧者與慚愧為對,慢者與不慢為對,增慢者與不增慢為對,不多聞者與多聞為對,不觀諸善法者與觀諸善法為對,行非法惡行者與行是法妙行為對,妄言……兩舌……麤言……綺語……惡戒者與善戒為對,不信……懈怠……無念……無定……劣慧者與善慧為對。
  周那!或有法黑,有黑報,趣至惡處;或有法白,有白報,而得昇上。如是,周那!惡欲者,以非惡欲為昇上。害意瞋者,以不害意瞋為昇上。殺生……不與取……非梵行者,以梵行為昇上。增伺……諍意……睡眠……{調}[掉]貢高……疑惑者,以不疑惑為昇上。瞋結……諛諂……欺誑……無慚……無愧者,以慚愧為昇上。慢者,以不慢為昇上。增慢者,以不增慢為昇上。不多聞者,以多聞為昇上。不觀諸善法者,以觀諸善法為昇上。行非法惡行者,以行是法妙行為昇上。妄言……兩舌……麤言……綺語……惡戒者,以善戒為昇上。不信……懈怠……無念……無定……劣慧者,以善慧為昇上。
  周那!若有不自調御,他不調御欲調御者,終無是處。自沒溺,他沒溺欲拔出者,終無是處。自不般涅槃,他不般涅槃令般涅槃者,終無是處。周那!若有自調御,他不調御欲調御者,必有是處。自不沒溺,他沒溺欲拔出者,必有是處。自般涅槃,他不般涅槃令般涅槃者,必有是處。如是,周那!惡欲者,以非惡欲為般涅槃。害意瞋者,以不害意瞋為般涅槃。殺生……不與取……非梵行者,以梵行為般涅槃。增伺……諍意……睡眠……{調}[掉]貢高……疑惑者,以不疑惑為般涅槃。瞋結……諛諂……欺誑……無慚……無愧者,以慚愧為般涅槃。慢者,以不慢為般涅槃。增慢者,以不增慢為般涅槃。不多聞者,以多聞為般涅槃。不觀諸善法者,以觀諸善法為般涅槃。行非法惡行者,以行是法妙行為般涅槃。妄言……兩舌……麤言……綺語……惡戒者,以善戒為般涅槃。不信……懈怠……無念……無定……劣慧者,以善慧為般涅槃。
  是為,周那!我已為汝說漸損法,已說發心法,已說對法,已說昇上法,已說般涅槃法,如尊師所為弟子起大慈哀憐念愍傷,求義及饒益,求安隱快樂者,我今已作,汝等亦當復自作,至無事處、山林樹下、空安靜處坐禪思惟,勿得放逸,勤加精進,莫令後悔,此是我之教敕,是我訓誨。」
  佛說如是,尊者大周那及諸比丘聞佛所說,歡喜奉行。

中部8經/削減經(根本法門品)(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  那時,尊者大純陀在傍晚時,從獨坐中出來,去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者大純陀對世尊這麼說:
  「大德!這種種見在世間中生起:與我論有關的,或與世界論有關的,大德!只初作意比丘有這樣見的捨斷嗎?有這樣見的斷念嗎?」
  「純陀!這種種見在世間中生起:與我論有關的,或與世界論有關的,如果在那些見生起之處、潛伏之處、執行之處以正確之慧這樣如實見:『這不是我的我不是這個這不是我的真我。』這樣,有這些見的捨斷;這樣,有這些見的斷念。
  純陀!這是可能的:這裡,如果某些比丘從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,他這麼想:『我正住於削減。』但,純陀!這些在聖者之律中不被稱為削減,這些在聖者之律中被稱為在當生中的樂住處。
  純陀!這是可能的:這裡,如果某些比丘以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,他這麼想:『我正住於削減。』但,純陀!這些在聖者之律中不被稱為削減,這些在聖者之律中被稱為在當生中的樂住處。
  純陀!這是可能的:這裡,如果某些比丘以喜的褪去與住於平靜,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪,他這麼想:『我正住於削減。』但,純陀!這些在聖者之律中不被稱為削減,這些在聖者之律中被稱為在當生中的樂住處。
  純陀!這是可能的:這裡,如果某些比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪,他這麼想:『我正住於削減。』但,純陀!這些在聖者之律中不被稱為削減,這些在聖者之律中被稱為在當生中的樂住處。
  純陀!這是可能的:這裡,如果某些比丘以一切色想的超越,以有對想的滅沒,以不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,他這麼想:『我正住於削減。』但,純陀!這些在聖者之律中不被稱為削減,這些在聖者之律中被稱為寂靜住處。
  純陀!這是可能的:這裡,如果某些比丘以一切虛空無邊處的超越[而知]:『識是無邊的』,進入後住於識無邊處,他這麼想:『我正住於削減。』但,純陀!這些在聖者之律中不被稱為削減,這些在聖者之律中被稱為寂靜住處。
  純陀!這是可能的:這裡,如果某些比丘以一切識無邊處的超越[而知]:『什麼都沒有』,進入後住於無所有處,他這麼想:『我正住於削減。』但,純陀!這些在聖者之律中不被稱為削減,這些在聖者之律中被稱為寂靜住處。
  純陀!這是可能的:這裡,如果某些比丘以一切無所有處的超越,進入後住於非想非非想處,他這麼想:『我正住於削減。』但,純陀!這些在聖者之律中不被稱為削減,這些在聖者之律中被稱為寂靜住處。
  又,純陀!這裡,削減應該被你們[這樣]做:『其他[眾生]將是殘害者,在這裡,我們將是不殘害者。』削減應該被[這樣]做。『其他[眾生]將是殺生者,在這裡,我們將是離殺生者。』削減應該被[這樣]做。『其他[眾生]將是未給予而取者,在這裡,我們將是離未給予而取者。』削減應該被[這樣]做。『其他[眾生]將是非梵行者,在這裡,我們將是離非梵行者。』削減應該被[這樣]做。『其他[眾生]將是妄語者,在這裡,我們將是離妄語者。』削減應該被[這樣]做。『其他[眾生]將是離間語者,在這裡,我們將是離離間語者。』削減應該被[這樣]做。『其他[眾生]將是粗惡語者,在這裡,我們將是離粗惡語者。』削減應該被[這樣]做。『其他[眾生]將是雜穢語者,在這裡,我們將是離雜穢語者。』削減應該被[這樣]做。『其他[眾生]將是貪婪者,在這裡,我們將是不貪婪者。』削減應該被做。『其他[眾生]將是瞋害心者,在這裡,我們將是無瞋害心者。』削減應該被做。『其他[眾生]將是邪見者,在這裡,我們將是正見者。』削減應該被[這樣]做。『其他[眾生]將是邪志者,在這裡,我們將是正志者。』削減應該被[這樣]做。『其他[眾生]將是邪語者,在這裡,我們將是正語者。』削減應該被[這樣]做。『其他[眾生]將是邪業者,在這裡,我們將是正業者。』削減應該被[這樣]做。『其他[眾生]將是邪命者,在這裡,我們將是正命者。』削減應該被[這樣]做。『其他[眾生]將是邪精進者,在這裡,我們將是正精進者。』削減應該被[這樣]做。『其他[眾生]將是邪念者,在這裡,我們將是正念者。』削減應該被[這樣]做。『其他[眾生]將是邪定者,在這裡,我們將是正定者。』削減應該被[這樣]做。『其他[眾生]將是邪智者,在這裡,我們將是正智者。』削減應該被[這樣]做。『其他[眾生]將是邪解脫者,在這裡,我們將是正解脫者。』削減應該被[這樣]做。『其他[眾生]將是被惛沈睡眠纏縛者,在這裡,我們將是離惛沈睡眠者。』削減應該被[這樣]做。『其他[眾生]將是掉舉者,在這裡,我們將是不掉舉者。』削減應該被[這樣]做。『其他[眾生]將是疑者,在這裡,我們將是脫離疑者。』削減應該被做。『其他[眾生]將是容易憤怒者,在這裡,我們將是無憤怒者。』削減應該被做。『其他[眾生]將是怨恨者,在這裡,我們將是不怨恨者。』削減應該被[這樣]做。『其他[眾生]將是藏惡者,在這裡,我們將是不藏惡者。』削減應該被[這樣]做。『其他[眾生]將是專橫者,在這裡,我們將是不專橫者。』削減應該被[這樣]做。『其他[眾生]將是嫉妒者,在這裡,我們將是不嫉妒者。』削減應該被[這樣]做。『其他[眾生]將是慳吝者,在這裡,我們將是不慳吝者。』削減應該被[這樣]做。『其他[眾生]將是狡猾者,在這裡,我們將是不狡猾者。』削減應該被[這樣]做。『其他[眾生]將是偽詐者,在這裡,我們將是不偽詐者。』削減應該被[這樣]做。『其他[眾生]將是剛愎者,在這裡,我們將是不剛愎者。』削減應該被[這樣]做。『其他[眾生]將是極慢者,在這裡,我們將是不極慢者。』削減應該被[這樣]做。『其他[眾生]將是難順從糾正者,在這裡,我們將是易順從糾正者。』削減應該被[這樣]做。『其他[眾生]將是惡朋友,在這裡,我們將是善朋友。』削減應該被[這樣]做。『其他[眾生]將是放逸者,在這裡,我們將是不放逸者。』削減應該被[這樣]做。『其他[眾生]將是無信者,在這裡,我們將是有信者。』削減應該被[這樣]做。『其他[眾生]將是無慚者,在這裡,我們將是有慚者。』削減應該被[這樣]做。『其他[眾生]將是無愧者,在這裡,我們將是有愧者。』削減應該被[這樣]做。『其他[眾生]將是少聞者,在這裡,我們將是多聞者。』削減應該被[這樣]做。『其他[眾生]將是懈怠者,在這裡,我們將是活力已被發動者。』削減應該被[這樣]做。『其他[眾生]將是念已忘失者,在這裡,我們將是念已現前者。』削減應該被[這樣]做。『其他[眾生]將是劣慧者,在這裡,我們將是慧具足者。』削減應該被[這樣]做。『其他[眾生]將是固執己見、倔強、難棄捨者,在這裡,我們將是不固執己見、不倔強、容易棄捨者。』削減應該被[這樣]做。
  純陀!我說在善法上心的生起是非常有用的,更不用說以身、言語遵奉。純陀!因此,在這裡,應該使心生起:『其他[眾生]將是殘害者,在這裡,我們將是不殘害者。』應該使心生起:『其他[眾生]將是殺生者,在這裡,我們將是離殺生者。』……應該使心生起:『其他[眾生]將是固執己見、倔強、難棄捨者,在這裡,我們將是不固執己見、不倔強、容易棄捨者。』
  純陀!猶如會有為了回避不平整道路的其他平整道路,或猶如會有為了回避不平整渡場的其他平整渡場。同樣的,純陀!對殘害的男子來說,有為了回避的不殘害。對殺生的男子來說,有為了回避的離殺生。對未給予而取的男子來說,有為了回避的離未給予而取。對妄語的男子來說,有為了回避的離妄語。對離間語的男子來說,有為了回避的離離間語。對粗惡語的男子來說,有為了回避的離粗惡語。對雜穢語的男子來說,有為了回避的離雜穢語。對貪婪的男子來說,有為了回避的不貪婪。對有瞋害心的男子來說,有為了回避的無惡意。對邪見的男子來說,有為了回避的正見。對邪志的男子來說,有為了回避的正志。對邪語的男子來說,有為了回避的正語。對邪業的男子來說,有為了回避的正業。對邪命的男子來說,有為了回避的正命。對邪精進的男子來說,有為了回避的正精進。對邪念的男子來說,有為了回避的正念。對邪定的男子來說,有為了回避的正定。對邪智的男子來說,有為了回避的正智。對邪解脫的男子來說,有為了回避的正解脫。對被惛沈睡眠纏縛的男子來說,有為了回避的離惛沈睡眠。對掉舉的男子來說,有為了回避的不掉舉。對疑的男子來說,有為了回避的脫離疑。對容易憤怒的男子來說,有為了回避的無憤怒。對怨恨的男子來說,有為了回避的不怨恨。對藏惡的男子來說,有為了回避的不藏惡。對專橫的男子來說,有為了回避的不專橫。對嫉妒的男子來說,有為了回避的不嫉妒。對慳吝的男子來說,有為了回避的不慳吝。對狡猾的男子來說,有為了回避的不狡猾。對偽詐的男子來說,有為了回避的不偽詐。對剛愎的男子來說,有為了回避的不剛愎。對極慢的男子來說,有為了回避的不極慢。對難順從糾正的男子來說,有為了回避的易順從糾正。對惡朋友,有為了回避的善朋友。對放逸的男子來說,有為了回避的不放逸。對無信的男子來說,有為了回避的有信。對無慚的男子來說,有為了回避的有慚。對無愧的男子來說,有為了回避的有愧。對少聞的男子來說,有為了回避的多聞。對懈怠的男子來說,有為了回避的活力激發。對念已忘失的男子來說,有為了回避的念已現前。對劣慧的男子來說,有為了回避的慧具足。對固執己見、倔強、難棄捨的男子來說,有為了回避的不固執己見、不倔強、容易棄捨。
  純陀!猶如凡任何不善法,他們全都走向下方;凡任何善法,他們全都走向上方。同樣的,純陀!對殘害的男子來說,有為了向上方的不殘害。對殺生的男子來說,有為了向上方的離殺生。……(中略)對固執己見、倔強、難棄捨的男子來說,有為了向上方的不固執己見、不倔強、容易棄捨。
  純陀!『自己是陷入泥沼者而將拉出其他陷入泥沼者。』這是不可能的;純陀!『自己是未陷入泥沼者而將拉出其他陷入泥沼者。』這是可能的。純陀!『自己是未調御、未受訓練、未般涅槃者而將使其他人調御、訓練、般涅槃。』這是不可能的;『自己是已調御、已受訓練、般涅槃者而將使其他人調御、訓練、般涅槃。』這是可能的。同樣的,純陀!對殘害的男子來說,有為了般涅槃的不殘害。對殺生的男子來說,有為了般涅槃的離殺生。對未給予而取的男子來說,有為了般涅槃的離未給予而取。對妄語的男子來說,有為了般涅槃的離妄語。對離間語的男子來說,有為了般涅槃的離離間語。對粗惡語的男子來說,有為了般涅槃的離粗惡語。對雜穢語的男子來說,有為了般涅槃的離雜穢語。對貪婪的男子來說,有為了般涅槃的不貪婪。對有瞋害心的男子來說,有為了般涅槃的無惡意。對邪見的男子來說,有為了般涅槃的正見。對邪志的男子來說,有為了般涅槃的正志。對邪語的男子來說,有為了般涅槃的正語。對邪業的男子來說,有為了般涅槃的正業。對邪命的男子來說,有為了般涅槃的正命。對邪精進的男子來說,有為了般涅槃的正精進。對邪念的男子來說,有為了般涅槃的正念。對邪定的男子來說,有為了般涅槃的正定。對邪智的男子來說,有為了般涅槃的正智。對邪解脫的男子來說,有為了般涅槃的正解脫。對被惛沈睡眠纏縛的男子來說,有為了般涅槃的離惛沈睡眠。對掉舉的男子來說,有為了般涅槃的不掉舉。對疑的男子來說,有為了般涅槃的脫離疑。對容易憤怒的男子來說,有為了般涅槃的無憤怒。對怨恨的男子來說,有為了般涅槃的不怨恨。對藏惡的男子來說,有為了般涅槃的不藏惡。對專橫的男子來說,有為了般涅槃的不專橫。對嫉妒的男子來說,有為了般涅槃的不嫉妒。對慳吝的男子來說,有為了般涅槃的不慳吝。對狡猾的男子來說,有為了般涅槃的不狡猾。對偽詐的男子來說,有為了般涅槃的不偽詐。對剛愎的男子來說,有為了般涅槃的不剛愎。對極慢的男子來說,有為了般涅槃的不極慢。對難順從糾正的男子來說,有為了般涅槃的易順從糾正。對惡朋友,有為了般涅槃的善朋友。對放逸的男子來說,有為了般涅槃的不放逸。對無信的男子來說,有為了般涅槃的有信。對無慚的男子來說,有為了般涅槃的有慚。對無愧的男子來說,有為了般涅槃的有愧。對少聞的男子來說,有為了般涅槃的多聞。對懈怠的男子來說,有為了般涅槃的活力激發。對念已忘失的男子來說,有為了般涅槃的念已現前。對劣慧的男子來說,有為了般涅槃的慧具足。對固執己見、倔強、難棄捨的男子來說,有為了般涅槃的不固執己見、不倔強、容易棄捨。
  像這樣,純陀!削減法門已被我教導,心的生起法門已被我教導,回避法門已被我教導,向上方法門已被我教導,般涅槃法門已被我教導,純陀!凡依憐愍對弟子有益的大師,出自憐愍所應作的,我已為你們做了。純陀!有這些樹下、這些空屋,純陀!你們要修禪!不要放逸,不要以後變得後悔,這是我們對你們的教誡。」
  這就是世尊所說,悅意的尊者大純陀歡喜世尊所說。
  『被說的四十四句,以五節教導
  名為削減經,甚深似大海。』
  削減經第八終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.8/(8) Sallekhasuttaṃ
   81. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahācundo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahācundo bhagavantaṃ etadavoca– “yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti– attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā– ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hotī”ti?
   82. “Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti– attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṃ ‘netaṃ mama, nesohamasmi, na me so attā’ti– evametaṃ yathābhūtaṃ sammappaññā passato evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa– ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa– ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṃvedeyya, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa– ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasuṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa– ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja vihareyya. Tassa evamassa– ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja vihareyya. Tassa evamassa– ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja vihareyya. Tassa evamassa– ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya. Tassa evamassa– ‘sallekhena viharāmī’ti Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
   83. “Idha kho pana vo, cunda, sallekho karaṇīyo. ‘Pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. ‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. ‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchā-ājīvā bhavissanti, mayamettha sammā-ājīvā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo.
   “‘Pare thīnamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathīnamiddhā bhavissāmā’ti sallekho karaṇīyo ‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. ‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare makkhī bhavissanti mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. ‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. ‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. ‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. ‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. ‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. ‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. ‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. ‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. ‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo.
   84. “Cittuppādampi kho ahaṃ, cunda, kusalesu dhammesu bahukāraṃ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu! Tasmātiha, cunda, ‘pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti cittaṃ uppādetabbaṃ. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṃ uppādetabbaṃ…‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṃ uppādetabbaṃ.
   85. “Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṃ titthaṃ assa, tassa aññaṃ samaṃ titthaṃ parikkamanāya; evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya, micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisa-puggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchā-ājīvassa purisapuggalassa sammā-ājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.
   “Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṃ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṃ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṃ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṃ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṃ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṃ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti parikkamanāya.
   86. “Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā, evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe… sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti uparibhāgāya.
   87. “So vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā apalipapalipanno paraṃ palipapalipannaṃ uddharissatīti ṭhānametaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjati. So vata cunda, attanā danto vinīto parinibbuto paraṃ damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati. Evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. Micchāsaṅkappassa purisa-puggalassa sammāsaṅkappo hoti parinibbānāya. Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. Micchā-ājīvassa purisapuggalassa sammā-ājīvo hoti parinibbānāya. Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. Micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parinibbānāya. Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya.
   “Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. Uddhatassa purisapuggalassa anuddhaccaṃ hoti parinibbānāya. Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. Makkhissa purisapuggalassa amakkho hoti parinibbānāya. Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya. Issukissa purisapuggalassa anissukitā hoti parinibbānāya. Maccharissa purisapuggalassa amacchariyaṃ hoti parinibbānāya. Saṭhassa purisapuggalassa asāṭheyyaṃ hoti parinibbānāya. Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. Thaddhassa purisapuggalassa atthaddhiyaṃ hoti parinibbānāya. Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. Pamattassa purisapuggalassa appamādo hoti parinibbānāya. Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. Ahirikassa purisapuggalassa hirī hoti parinibbānāya. Anottāpissa purisapuggalassa ottappaṃ hoti parinibbānāya. Appassutassa purisapuggalassa bāhusaccaṃ hoti parinibbānāya. Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. Duppaññassa purisapuggalass paññāsampadā hoti parinibbānāya. Sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisa-puggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti parinibbānāya.
   88. “Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. Yaṃ kho, cunda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. ‘Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha’– ayaṃ kho amhākaṃ anusāsanī”ti.
   Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṃ abhinandīti.
   Catuttālīsapadā vuttā, sandhayo pañca desitā;
   Sallekho nāma suttanto, gambhīro sāgarūpamoti.
   Sallekhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
南北傳經文比對(莊春江作):
  「掉貢高」,南傳作「掉舉的」(uddhatā),智髻比丘長老英譯為「不安的」(restless)。
  「惡度」,南傳作「不平整渡場」(visamaṃ titthaṃ,另譯為「險難的渡場」),智髻比丘長老英譯為「不平整涉水處」(an uneven ford)。
  按:《摩訶僧祇律》說,佛語比丘:「喻如:溺人而復救溺,汝始一歲已,畜無歲弟子。……不能自降伏欲降伏他人,無有是處;不能自調而欲調御他人,無有是處;不能自度而欲度人者,無有是處;自未解脫欲解脫餘人者,無有是處。……已自解脫解脫餘人,斯有是處。……從今日後,不聽減十歲比丘度人出家受具足。」(T.22p.457)
  「對法」,南傳作「回避法門」(parikkamanapariyāyo),智髻比丘長老英譯為「迴避之道」(the way of avoidance)。
  「與我論有關的」(attavādapaṭisaṃyutt),智髻比丘長老英譯為「或與我之教義結合」(associated either with doctrines of a self)。按:《破斥猶豫》以「認為色是我」等與真我論有關的(attavādena paṭisaṃyuttā)二十種[有身見]解說,但長老認為也可理解為更多其他相關的教義,如《中部102經》所說。
  「與世界論有關的」(lokavādapaṭisaṃyuttā),智髻比丘長老英譯為「與世界之教義結合」(associated with doctrines about the world)。按:《破斥猶豫》以「我與世界是常、無常、亦常亦無常、非常非無常;有邊、無邊、亦有邊亦無邊、非有邊非無邊等八類」解說。
  「只初作意」(ādimeva…manasikaroto),智髻比丘長老英譯為「只初加入(到達)[他的冥想(定)訓練]」(attending only to the beginning [of his meditative training])。按:《破斥猶豫》指未達須陀洹道者(appatvāpi sotāpattimaggaṃ)的作意。
  「執行之處」(yattha ca samudācaranti),智髻比丘長老英譯為「有關它們被運用[的對象]」([the object] in relation to which they are exercised upon)。按:《破斥猶豫》說,處(yattha)指「那些在所緣上生起」(yasmiṃ ārammaṇe uppajjantīti),而「在身語門上達到的為執行」(Kāyavacīdvāraṃ sampattā samudācarantīti)。
  「四十四句」(Catuttālīsapadā, catuttāḷīsapadā, catucattāḷīsapadā),智髻比丘長老英譯沒譯,但譯文內標明四十四項,Nyanaponika長老英譯為「四十四項」(forty-four items)。按:此偈應是結集者綜括全經內容的綱領加入的,有攝頌的味道。「四十四句」指「殘害、……固執己見、倔強、難棄捨」等四十四項。
  「以五節教導」(sandhayo pañca desitā),智髻比丘長老英譯沒譯。按:「五節」指「削減、心的生起、回避、向上方、般涅槃」等五個段落。