北傳:中阿含101經 南傳:中部20經 關涉主題:實踐/禪修除雜念五法 (更新)
中阿含101經/增上心經(因品)(莊春江標點)
  我聞如是
  一時遊舍衛國,在勝林給孤獨園。
  爾時,世尊告諸比丘
  「若比丘欲得增上心者,當以數數念於五相,數念五相已,生不善念即便得滅,惡念滅已,心便常住在內、止息、一意、得定,云何為五?
  比丘者,念相善相應,若生不善念者,彼因此相復更念異相善相應,令不生惡不善之念。彼因此相更念異相善相應已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。猶木工師、木工弟子,彼持墨繩,用{拼}[絣]於木,則以利斧斫治令直,如是,比丘!因此相復更念異相善相應,令不生惡不善之念。彼因此相更念異相善相應已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。若比丘欲得增上心者,當以數數念此第一相,念此相已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。
  復次,比丘!念相善相應,若生不善念者,彼觀此念惡有災患,此念不善,此念是惡,此念智者所惡,此念若滿具者,則不得通、不得覺道、不得涅槃,令生惡不善念故。彼如是觀惡已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。猶人年少,端政(正)可愛,沐浴澡洗,著明淨衣,以香塗身,修治鬚髮,極令淨潔,或以死蛇、死狗、死人{食}[餘]半青色,膖脹臭爛,不淨流出,繫著彼頸,彼便惡穢,不喜、不樂。如是,比丘!彼觀此念,惡有災患,此念不善,此念是惡,此念智者所惡,此念若滿具者,則不得通、不得覺道、不得涅槃,令生惡不善念故。彼如是觀惡已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。若比丘欲得增上心者,當以數數念此第二相,念此相已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。
  復次,比丘!念相善相應時生不善念,觀念惡時復生不善念者,彼比丘不應念此念,令生惡不善念故。彼不念此念已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。猶有目人,色在光明而不用見,彼或閉目,或身避去,於汝等意云何?色在光明,彼人可得色相耶?」
  答曰:「不也。」
  「如是,比丘不應念此念,令生惡不善念故。彼不念此念已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。若比丘欲得增上心者,當以數數念此第三相,念此相已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。
  復次,比丘!念相善相應時生不善念,觀念惡患時亦生不善念,不念念時復生不善念者,彼比丘為此念,當以思行漸減其念,令不生惡不善之念。彼為此念,當以思行漸減念已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。猶人行道,進路急速,彼作是念:『我何為速?我今寧可徐徐行耶?』彼即徐行。復作是念:『我何為徐行?寧可住耶?』彼即便住。復作是念:『我何為住?寧可坐耶?』彼即便坐。復作是念:『我何為坐?寧可臥耶?』彼即便臥。如是,彼人漸漸息身麤行,當知比丘亦復如是,彼為此念當以思行漸減其念,令不生惡不善之念。彼為此念當以思行漸減念已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。若比丘欲得增上心者,當以數數念此第四相,念此相已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。
  復次,比丘!念相善相應時生不善念,觀念惡患時亦生不善念,不念念時亦生不善念,當以思行漸減念時復生不善念者,彼比丘應如是觀:比丘者,因此念故,生不善念,彼比丘便齒齒相著,舌逼上齶,以心修心,受持降伏,令不生惡不善之念。彼以心修心,受持降伏已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。猶二力士捉一羸人,受持降伏。如是,比丘!齒齒相著,舌逼上{鰐}[齶],以心修心,受持降伏,令不生惡不善之念。彼以心修心,受持降伏已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。若比丘欲得增上心者,當以數數念此第五相,念此相已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。
  若比丘欲得增上心者,當以數數念此五相。數念五相已,生不善念即便得滅。惡念滅已,心便常住在內、止息、一意、得定。若比丘念相善相應時不生惡念;觀念惡患時亦不生惡念;不念念時亦不生惡念;若以思行漸減念時亦不生惡念;以心修心、受持降伏時亦不生惡念者,便得自在:欲念則念,不念則不念。若比丘欲念則念,不欲念則不念者,是謂:比丘隨意諸念,自在諸念跡。」
  佛說如是,彼諸比丘聞佛所說,歡喜奉行。

中部20經/尋之止息經(獅子吼品)(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。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊這麼說:
  「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!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。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。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。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。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。
  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,比丘應該觀察那些尋的過患:『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。』當他觀察那些尋的過患時,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。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,會苦惱、羞恥、厭嫌。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,比丘應該觀察那些尋的過患:『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。』當他觀察那些尋的過患時,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。
  比丘們!如果當比丘觀察那些尋的過患時,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。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。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。同樣的,比丘們!如果當比丘觀察那些尋的過患時,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。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。
  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。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。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。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。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。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。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。
  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。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。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。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。
  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;當他觀察那些尋的過患時,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,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,以慢的完全止滅得到苦的結束。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  尋之止息經第十終了。
  獅子吼品第二終了,其攝頌
  獅子吼小[經]、殊勝的身毛豎立,大小苦蘊-推量經,
  荒蕪、林叢、蜜丸、二種尋,品還有五相說。

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.20/(10) Vitakkasaṇṭhānasuttaṃ
   216. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṃ manasi kātabbāni. Katamāni pañca? 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. Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā itakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṃ āṇiṃ abhinihaneyya abhinīhareyya abhinivatteyya; 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. 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.
   217. “Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo– ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. 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. Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya; 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– ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. 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.
   218. “Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ asati-amanasikāro āpajjitabbo. Tassa tesaṃ vitakkānaṃ asati-amanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṃ rūpānaṃ adassanakāmo assa; so nimīleyya vā aññena vā apalokeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
   219. “Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ asati-amanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ. 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. Seyyathāpi, bhikkhave, puriso sīghaṃ gaccheyya. Tassa evamassa– ‘kiṃ nu kho ahaṃ sīghaṃ gacchāmi? Yaṃnūnāhaṃ saṇikaṃ gaccheyyan’ti. So saṇikaṃ gaccheyya. Tassa evamassa– ‘kiṃ nu kho ahaṃ saṇikaṃ gacchāmi? Yaṃnūnāhaṃ tiṭṭheyyan’ti. So tiṭṭheyya Tassa evamassa– ‘kiṃ nu kho ahaṃ ṭhito? Yaṃnūnāhaṃ nisīdeyyan’ti. So nisīdeyya. Tassa evamassa– ‘kiṃ nu kho ahaṃ nisinno? Yaṃnūnāhaṃ nipajjeyyan’ti. So nipajjeyya. Evañhi so, bhikkhave, puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ asati-amanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
   220. “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 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. 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. 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.
   221. “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. 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. Tesampi vitakkānaṃ asati-amanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. 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. 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. 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.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Vitakkasaṇṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.
   Sīhanādavaggo niṭṭhito dutiyo.
   Tassuddānaṃ–
   Cūḷasīhanādalomahaṃsavaro, mahācūḷadukkhakkhandha-anumānikasuttaṃ.
   Khilapatthamadhupiṇḍikadvidhāvitakka, pañcanimittakathā puna vaggo.
南北傳經文比對(莊春江作):
  「增上心」(adhicitta),智髻比丘長老英譯為「更高的心」(the higher mind)。按:《破斥猶豫》說,這是因十善法路(dasakusalakammapathavasena)而生起的心,毘婆舍那為基礎的八等至(aṭṭhasamāpatticittaṃ, MN.20)心,比其他心優勝的心,《滿足希求》以「止觀的心」(samathavipassanācittaṃ, AN.3.102)解說。
  「不善念」,南傳作「惡不善尋」(pāpakā akusalā vitakkā),智髻比丘長老英譯為「邪惡、有害的思想」(evil unwholesome thoughts)。
  「異相善相應」,南傳作「其它有關善的相」(aññaṃ nimittaṃ…kusalūpasaṃhitaṃ),智髻比丘長老英譯為「某些其它與有益相連的徵候」(some other sign connected with what is wholesome)。按:「異相」即「其它相」,《破斥猶豫》舉例說,當對眾生生(sattesu)起與欲有關的(chandūpasañhite)尋時,不淨之修習(asubhabhāvanā)名為其它相;當對現象(Saṅkhāresu-行)生起時,無常之作意名為其它相。當對眾生生起與瞋有關的尋時,慈之修習(mettābhāvanā)名為其它相;當對現象生起時,界之作意名為其它相。當在某處(yattha katthaci)生起與癡有關的尋時,五法之近依(pañcadhammūpanissayo)名為其它相。「在某處」,註疏以「對眾生、對現象」解說,「五法之近依」則以「五種與法有關的近依」解說,而長老作「依止老師、修學法、追究其意、聽聞法、追究其因」。
  「思行漸減」,南傳作「尋行止息」(vitakkasaṅkhārasaṇṭhānaṃ),智髻比丘長老英譯為「靜止思想-形成」(stilling the thought-formation)。
  「身麤行」,南傳作「較粗的舉止行為」(oḷārikaṃ oḷārikaṃ iriyāpathaṃ),智髻比丘長老英譯為「每一個較粗的姿態」(each grosser posture)。按:「舉止行為」(iriyāpathaṃ),逐字譯為「威儀路」,「威儀」(iriyā),另譯為「行動」,泛指「行、住、坐、臥」,原意不是「儀表莊嚴」。
  「欲念則念」,南傳作「他將尋思所有他希望之尋」(Yaṃ vitakkaṃ ākaṅkhissati taṃ vitakkaṃ vitakkessati),智髻比丘長老英譯為「他將想所有他要想的思想」(He will think whatever thought he wishes to think)。
  「諸念跡」,南傳作「在尋的法門之路上」(vitakkapariyāyapathesu),智髻比丘長老英譯為「思想路程」(the courses of thought)。按:《破斥猶豫》以「在尋實行之路上是熟練自在者、練達自在者」(vitakkacārapathesu ciṇṇavasī paguṇavasīti)解說。
  「應該走向不念」(asati…āpajjitabbo),智髻比丘長老英譯為「應該試著忘掉」(should try to forget)。