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MN 8 Sallekha: Self-Effacement

pic for POJ


(derived from B. Sujato 2018/12)
Sallekhasutta Self-Effacement **自我反省**
Evaṃ me sutaṃ—​ So I have heard. 如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 一时，佛陀住在舍卫城祇树林给孤独园。
Atha kho āyasmā mahācundo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahācundo bhagavantaṃ etadavoca: Then in the late afternoon, Venerable Mahācunda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha: 然后，傍晚时分，尊者大纯陀从禅定中出来，去见佛陀。他向佛陀行礼，坐在一旁，对佛陀说：

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8.0 – (Many wrong views on self and world)

“yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti— “Sir, there are many different views that arise in the world “尊者，世间有许多不同的观点，
attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā— connected with doctrines of the self or with doctrines of the cosmos. 与我见或宇宙论相关。
ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hotī”ti? How does a monk who is focusing on the starting point give up and let go of these views?” 一位专注于起点修行的比丘如何放弃并舍弃这些观点？”

“Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti— “Cunda, there are many different views that arise in the world “纯陀，世间有许多不同的观点，
attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā— connected with doctrines of the self or with doctrines of the cosmos. 与我见或宇宙论相关。

§0.3 – (how to give up those wrong views? Seeing not mine, not self...)

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. A monk gives up and lets go of these views by truly seeing with right wisdom where they arise, where they settle in, and where they operate as: ‘This is not mine, I am not this, this is not my self.’ 比丘通过以正智慧真实地看到它们的生起、安住和运作方式，并认识到：‘这不是我的，我不是这个，这不是我的自我。’从而放弃并舍弃这些观点。


§8.1 – (1st jhāna is pleasant dwelling, not self-effacement)

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya. It’s possible that a certain monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, might enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. 有可能某些比丘，远离感官享乐，远离不善法，进入并安住于初禅，其中有离欲所生的喜和乐，以及寻和伺。
Tassa evamassa: They might think 他们可能会认为
‘sallekhena viharāmī’ti. they’re practicing self-effacement. 他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; 但在圣者的修行中，这些不被称为‘自我反省’；
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘pleasureful meditations in the present life’. 它们被称为‘现世的快乐禅定’。

§8.2 – (2nd jhāna is pleasant dwelling, not self-effacement)

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya. It’s possible that some monk, as the directed-thought and evaluation are stilled, might enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. 有可能某些比丘，随着寻和伺的止息，进入并安住于二禅，其中有定所生的喜和乐，内心清净自信，心意统一，没有寻和伺。
Tassa evamassa: They might think 他们可能会认为
‘sallekhena viharāmī’ti. they’re practicing self-effacement. 他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; 但在圣者的修行中，这些不被称为‘自我反省’；
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘pleasureful meditations in the present life’. 它们被称为‘现世的快乐禅定’。

§8.3 – (3rd jhāna is pleasant dwelling, not self-effacement)

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. It’s possible that some monk, with the fading away of rapture, might enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ 有可能某些比丘，随着喜的消退，进入并安住于三禅，在那里他们以舍心禅修，正念正知，亲身体验身心之乐，圣者称赞道：‘舍心正念，安住于乐。’
Tassa evamassa: They might think 他们可能会认为
‘sallekhena viharāmī’ti. they’re practicing self-effacement. 他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; 但在圣者的修行中，这些不被称为‘自我反省’；
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘pleasureful meditations in the present life’. 它们被称为‘现世的快乐禅定’。

§8.4 – (4th jhāna is pleasant dwelling, not self-effacement)

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya. It’s possible that some monk, with the giving up of pleasure and pain, and the ending of former happiness and sadness, might enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness. 有可能某些比丘，随着乐和苦的舍弃，以及先前乐和忧的止息，进入并安住于四禅，无乐无苦，只有纯净的舍心和正念。
Tassa evamassa: They might think 他们可能会认为
‘sallekhena viharāmī’ti. they’re practicing self-effacement. 他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; 但在圣者的修行中，这些不被称为‘自我反省’；
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘pleasureful meditations in the present life’. 它们被称为‘现世的快乐禅定’。

§8.5 – (dimension of infinite space is peaceful dwelling, not self-effacement)

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja vihareyya. It’s possible that some monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, might enter and remain in the dimension of infinite space. 有可能某些比丘，完全超越色相，随着冲击相的止息，不专注于多样相，了知‘虚空无限’，进入并安住于无边虚空处。
Tassa evamassa: They might think 他们可能会认为
‘sallekhena viharāmī’ti. they’re practicing self-effacement. 他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; 但在圣者的修行中，这些不被称为‘自我反省’；
Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful meditations’. 它们被称为‘平静禅定’。

§8.6 – (dimension of infinite consciousness is peaceful dwelling, not self-effacement)

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja vihareyya. It’s possible that some monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, might enter and remain in the dimension of infinite consciousness. 有可能某些比丘，完全超越无边虚空处，了知‘意识无限’，进入并安住于无边识处。
Tassa evamassa: They might think 他们可能会认为
‘sallekhena viharāmī’ti. they’re practicing self-effacement. 他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; 但在圣者的修行中，这些不被称为‘自我反省’；
Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful meditations’. 它们被称为‘平静禅定’。

§8.7 – (dimension of nothingness is peaceful dwelling, not self-effacement)

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja vihareyya. It’s possible that some monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, might enter and remain in the dimension of nothingness. 有可能某些比丘，完全超越无边识处，了知‘一无所有’，进入并安住于无所有处。
Tassa evamassa: They might think 他们可能会认为
‘sallekhena viharāmī’ti. they’re practicing self-effacement. 他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; 但在圣者的修行中，这些不被称为‘自我反省’；
Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful meditations’. 它们被称为‘平静禅定’。

§8.8 – (dimension of neither perception nor non perception is peaceful dwelling, not self-effacement)

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya. It’s possible that some monk, going totally beyond the dimension of nothingness, might enter and remain in the dimension of neither perception nor non-perception. 有可能某些比丘，完全超越无所有处，进入并安住于非想非非想处。
Tassa evamassa: They might think 他们可能会认为
‘sallekhena viharāmī’ti. they’re practicing self-effacement. 他们在修习自我反省。
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; 但在圣者的修行中，这些不被称为‘自我反省’；
Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful meditations’. 它们被称为‘平静禅定’。


end of section [8.0 (Many wrong views on self and world)]❧
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8.1 – (Sallekhapariyāya: The Exposition of Self-Effacement, list 44 ways)

1. Sallekhapariyāya 1. The Exposition of Self-Effacement ### 1. 自我反省的阐述
Idha kho pana vo, cunda, sallekho karaṇīyo. Now, Cunda, you should work on self-effacement in each of the following ways. 现在，纯陀，你们应该以下列方式在每个方面进行自我反省。

(#1 why is this factor put here instead of with the rest of right resolve below #9-10? see o 8.2.4)

‘Pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti sallekho karaṇīyo. (1) ‘Others will harm, but here we will be harmless.’ ‘他人会伤害，而我们在这里将无害。’

(#2-4: right action 4🏃)

‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (2) ‘Others will kill living creatures, but here we will not kill living creatures.’ ‘他人会杀害众生，而我们在这里将不杀害众生。’

‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (3) ‘Others will steal, but here we will not steal.’ ‘他人会偷盗，而我们在这里将不偷盗。’

‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. (4) ‘Others will be unchaste, but here we will not be unchaste.’ ‘他人会不贞洁，而我们在这里将不不贞洁。’

(#5-8: right speech 3💬)

‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (5) ‘Others will lie, but here we will not lie.’ ‘他人会说谎，而我们在这里将不说谎。’

‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (6) ‘Others will speak divisively, but here we will not speak divisively.’ ‘他人会说离间语，而我们在这里将不说离间语。’

‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (7) ‘Others will speak harshly, but here we will not speak harshly.’ ‘他人会说粗恶语，而我们在这里将不说粗恶语。’

‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (8) ‘Others will talk nonsense, but here we will not talk nonsense.’ ‘他人会说废话，而我们在这里将不说废话。’

(#9-10: right resolve with one factor missing 2💭)

‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. (9) ‘Others will be covetous, but here we will not be covetous.’ ‘他人会贪婪，而我们在这里将不贪婪。’

‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. (10) ‘Others will have ill will, but here we will not have ill will.’ ‘他人会有恶意，而我们在这里将没有恶意。’

(#11-18: noble eightfold path 👑8☸)

‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. (11) ‘Others will have wrong view, but here we will have right view.’ ‘他人会有邪见，而我们在这里将有正见。’

‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. (12) ‘Others will have wrong thought, but here we will have right thought.’ ‘他人会有邪思，而我们在这里将有正思。’

‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. (13) ‘Others will have wrong speech, but here we will have right speech.’ ‘他人会有邪语，而我们在这里将有正语。’

‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. (14) ‘Others will have wrong action, but here we will have right action.’ ‘他人会有邪业，而我们在这里将有正业。’

‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. (15) ‘Others will have wrong livelihood, but here we will have right livelihood.’ ‘他人会有邪命，而我们在这里将有正命。’

‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. (16) ‘Others will have wrong effort, but here we will have right effort.’ ‘他人会有邪精进，而我们在这里将有正精进。’

‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. (17) ‘Others will have wrong rememberfulness, but here we will have right rememberfulness.’ ‘他人会有邪念，而我们在这里将有正念。’

‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. (18) ‘Others will have wrong undistractible-lucidity, but here we will have right undistractible-lucidity.’ ‘他人会有邪定，而我们在这里将有正定。’

‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. (19) ‘Others will have wrong knowledge, but here we will have right knowledge.’ ‘他人会有邪智，而我们在这里将有正智。’

‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo. (20) ‘Others will have wrong freedom, but here we will have right freedom.’ ‘他人会有邪解脱，而我们在这里将有正解脱。’

‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo. (21) ‘Others will be overcome with dullness and drowsiness, but here we will be rid of dullness and drowsiness.’ ‘他人会被昏沉和嗜睡所克服，而我们在这里将摆脱昏沉和嗜睡。’

‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. (22) ‘Others will be restless, but here we will not be restless.’ ‘他人会心神不安，而我们在这里将不心神不安。’

‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. (23) ‘Others will have doubts, but here we will have gone beyond doubt.’ ‘他人会有疑惑，而我们在这里将超越疑惑。’

‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. (24) ‘Others will be angry, but here we will be without anger.’ ‘他人会愤怒，而我们在这里将没有愤怒。’

‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. (25) ‘Others will be hostile, but here we will be without hostility.’ ‘他人会有敌意，而我们在这里将没有敌意。’

‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. (26) ‘Others will be offensive, but here we will be inoffensive.’ ‘他人会冒犯，而我们在这里将不冒犯。’

‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. (27) ‘Others will be contemptuous, but here we will be without contempt.’ ‘他人会轻蔑，而我们在这里将没有轻蔑。’

‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. (28) ‘Others will be envious, but here we will be without envy.’ ‘他人会嫉妒，而我们在这里将没有嫉妒。’

‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. (29) ‘Others will be stingy, but here we will be without stinginess.’ ‘他人会吝啬，而我们在这里将没有吝啬。’

‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. (30) ‘Others will be devious, but here we will not be devious.’ ‘他人会狡诈，而我们在这里将不狡诈。’

‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. (31) ‘Others will be deceitful, but here we will not be deceitful.’ ‘他人会欺骗，而我们在这里将不欺骗。’

‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. (32) ‘Others will be stubborn, but here we will not be stubborn.’ ‘他人会顽固，而我们在这里将不顽固。’

‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. (33) ‘Others will be arrogant, but here we will not be arrogant.’ ‘他人会傲慢，而我们在这里将不傲慢。’

‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. (34) ‘Others will be hard to admonish, but here we will not be hard to admonish.’ ‘他人会难以劝诫，而我们在这里将不难以劝诫。’

‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. (35) ‘Others will have bad friends, but here we will have good friends.’ ‘他人会有恶友，而我们在这里将有善友。’

‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. (36) ‘Others will be negligent, but here we will be diligent.’ ‘他人会懈怠，而我们在这里将精进。’

‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. (37) ‘Others will be faithless, but here we will have faith.’ ‘他人会缺乏信仰，而我们在这里将有信仰。’

‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. (38) ‘Others will be conscienceless, but here we will have a sense of conscience.’ ‘他人会没有良心，而我们在这里将有良心。’

‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. (39) ‘Others will be imprudent, but here we will be prudent.’ ‘他人会不明智，而我们在这里将明智。’

‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. (40) ‘Others will be uneducated, but here we will be well educated.’ ‘他人会没有受过教育，而我们在这里将受过良好教育。’

‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. (41) ‘Others will be lazy, but here we will be energetic.’ ‘他人会懒惰，而我们在这里将精力充沛。’

‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. (42) ‘Others will be unrememberful, but here we will be rememberful.’ ‘他人会健忘，而我们在这里将有正念。’

‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. (43) ‘Others will be witless, but here we will be accomplished in wisdom.’ ‘他人会愚笨，而我们在这里将在智慧上有所成就。’

‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo. (44) ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’ ‘他人会执着于自己的观点，紧抓不放，拒绝舍弃，而我们在这里将不执着于自己的观点，不紧抓不放，而是轻易地舍弃它们。’
end of section [8.1 (Sallekhapariyāya: The Exposition of Self-Effacement, list 44 ways)]❧

8.2 – (Cittupapādapariyāya: Giving Rise to the Thought)

2. Cittupapādapariyāya 2. Giving Rise to the Thought ### 2. 生起善念
Cittuppādampi kho ahaṃ, cunda, kusalesu dhammesu bahukāraṃ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu. Cunda, I say that even giving rise to the thought of skillful Dharmas is very helpful, not to speak of following that path in body and speech. 纯陀，我说即使生起善法的念头也是非常有帮助的，更不用说在身口意上遵循这条道路了。
Tasmātiha, cunda, ‘pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti cittaṃ uppādetabbaṃ. That’s why you should give rise to the following thoughts. ‘Others will be cruel, but here we will not be cruel.’ 因此，你们应该生起以下念头：‘他人会残忍，而我们在这里将不残忍。’
‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṃ uppādetabbaṃ … pe … ‘Others will kill living creatures, but here we will not kill living creatures.’ … ‘他人会杀害众生，而我们在这里将不杀害众生。’……
‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṃ uppādetabbaṃ. (44) ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’ ‘他人会执着于自己的观点，紧抓不放，拒绝舍弃，而我们在这里将不执着于自己的观点，不紧抓不放，而是轻易地舍弃它们。’

8.3 – (Parikkamanapariyāya: A Way Around)

3. Parikkamanapariyāya 3. A Way Around ---
Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; Cunda, suppose there was a rough path and another smooth path to get around it.
seyyathā vā pana, cunda, visamaṃ titthaṃ assa, tassa aññaṃ samaṃ titthaṃ parikkamanāya; Or suppose there was a rough ford and another smooth ford to get around it. ### 3. 一种绕道而行的方式
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. (1–10.) In the same way, a cruel individual gets around it by not being cruel. An individual who kills gets around it by not killing. … 纯陀，假设有一条崎岖的道路，还有另一条平坦的道路可以绕过它。
或者假设有一个崎岖的渡口，还有另一个平坦的渡口可以绕过它。
Thinamiddhapariyuṭṭhitassa 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, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya. (21–44.) An individual who is attached to their own views, holding them tight, and refusing to let go, gets around it by not being attached to their own views, not holding them tight, but letting them go easily. 同样地，一个残忍的人通过不残忍来绕过它。一个杀生的人通过不杀生来绕过它。……

8.4 – (Uparibhāgapariyāya: Going Up)

4. Uparibhāgapariyāya 4. Going Up 一个执着于自己观点、紧抓不放、拒绝舍弃的人，通过不执着于自己的观点、不紧抓不放、而是轻易地舍弃它们来绕过它。
Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā; Cunda, all unskillful Dharmas lead downwards, while all skillful Dharmas lead upwards.
evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya … pe … In the same way, a cruel individual is led upwards by not being cruel. An individual who kills is led upwards by not killing … ---
sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya. (44) An individual who is attached to their own views, holding them tight, and refusing to let go, is led upwards by not being attached to their own views, not holding them tight, but letting them go easily.
+

8.5 – (Pari-nibbāna-pariyāya: The Exposition by Nirvana)
### 4. 向上提升
5. Parinibbānapariyāya 5. The Exposition by nirvana 纯陀，所有不善法都导向下堕，而所有善法都导向上升。
So vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. Truly, Cunda, if you’re sinking down in the mud you can’t pull out someone else who is also sinking down in the mud. 同样地，一个残忍的人通过不残忍来向上提升。一个杀生的人通过不杀生来向上提升……
So vata, cunda, attanā apalipapalipanno paraṃ palipapalipannaṃ uddharissatīti ṭhānametaṃ vijjati. But if you’re not sinking down in the mud you can pull out someone else who is sinking down in the mud. 一个执着于自己观点、紧抓不放、拒绝舍弃的人，通过不执着于自己的观点、不紧抓不放、而是轻易地舍弃它们来向上提升。

§5.3 – (if you’re not nirvana’d you can’t liberate others ↔ if you stuck in mud, can’t pull out others)

---
So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjati. Truly, if you’re not tamed, trained, and nirvana'd you can’t tame, train, and nirvanify someone else. 果真，如果你沒有被馴服、訓練和涅槃，你就不能馴服、訓練和涅槃別人。
So vata, cunda, attanā danto vinīto parinibbuto paraṃ damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati. But if you’re tamed, trained, and nirvana'd you can tame, train, and nirvanify someone else. 但如果你被馴服、訓練和涅槃了，你就能馴服、訓練和涅槃別人。
Evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. In the same way, a cruel individual nirvanifyes it by not being cruel. An individual who kills nirvanifyes it by not killing. … 同樣地，一個殘酷的人透過不殘酷來涅槃。一個殺人的人透過不殺人來涅槃。……
Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. 但如果你不深陷泥泞，你就可以拉出另一个深陷泥泞的人。
Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya.
Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya.
Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. 纯陀，如果你没有被驯服、训练和涅槃，你就无法驯服、训练和使他人涅槃。
Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. 但如果你已被驯服、训练和涅槃，你就可以驯服、训练和使他人涅槃。
Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. 同样地，一个残忍的人通过不残忍来使之涅槃。一个杀生的人通过不杀生来使之涅槃。……
Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya.
Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. (1–10.)

Thinamiddhapariyuṭṭhitassa 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 purisapuggalassa paññāsampadā hoti parinibbānāya.
Sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parinibbānāya. (21–44.) An individual who is attached to their own views, holding them tight, and refusing to let go, nirvanifyes it by not being attached to their own views, not holding them tight, but letting them go easily. 一個執著於自己觀點，緊抓不放，不願放手的人，透過不執著於自己的觀點，不緊抓不放，而是輕鬆放手來涅槃。
❧

8.6 – (conclusion)

Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. So, Cunda, I’ve taught the expositions by way of self-effacement, giving rise to thought, the way around, going up, and nirvana-fication. 因此，純陀，我已經教導了以自我謙遜、引發思想、迂迴、提升和涅槃為方式的闡述。
Yaṃ kho, cunda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. 出於悲憫，我做了一個老師應做的事，他為弟子們著想。
Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṃ kho amhākaṃ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice jhāna, Cunda! Don’t be negligent! Don’t regret it later! This is my instruction.” 這裡有這些樹根，這裡有這些空屋。純陀，修習禪那！不要懈怠！不要以後後悔！這是我的教導。

Idamavoca bhagavā. That is what the Buddha said. 那就是佛陀所說的。
Attamano āyasmā mahācundo bhagavato bhāsitaṃ abhinandīti. Satisfied, Venerable Mahācunda was happy with what the Buddha said. 滿足的馬哈純陀尊者對佛陀所說的感到高興。
end of section [8 – MN 8 Sallekha: Self-Effacement]❧