第八 削減經
Chapter 8: The Discourse on Reduction
如是我聞。——
Thus have I heard.
一時，世尊在舍衛城祇陀林給孤獨園。爾時，尊者大周那晡時從靜坐起，詣世尊處。詣已，敬禮世尊坐於一面。坐於一面之尊者大周那白世尊言：「世尊！於世，生此等種種之見，即關於我論或關於世界論者也。以此等為初思念之比丘，已如是捨此等之諸見，如是離此等之諸見耶？」〔世尊曰：〕
Thus have I heard. At one time, the Blessed One was staying near Sāvatthī, in Jeta's Grove, at Anāthapiṇḍika's monastery. At that time, the venerable Mahākuṭṭhita rose from his afternoon meditation and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Mahākuṭṭhita said to the Blessed One: "Venerable Sir, in this world various views arise concerning self or concerning the world. When a monk considers these from the very beginning, how does he abandon these views and transcend them?"
「周那！於世，生此等種種之見，即關於我論或關於世界論者也，而生此等見之處、住此等見之處，於此等見之現行處；對此以如實正慧而觀者，即：『此非我所有，此非我，此非我之我。』如是，捨如是此等之見、離如是此等之見。若於此，今有比丘離欲、離不善法，有尋、有伺，離生喜樂，成就初禪而住。而彼思念：『予以削減而住。』然而，周那！此等於聖者之律不稱為削減，此等於聖者之律稱為現法樂住。又，若有一比丘，已息尋、伺，於內清淨，心成一向，無尋、無伺，定生喜樂，成就第二禪而住。而彼思念：『予以削減而住。』然而，周那！此等於聖者之律不稱為削減，此等於聖者之律稱為現法樂住。又，若有一比丘，不染於喜，而住於捨，正念、正智，以身正受樂，即聖者之所謂成就『捨念樂住』，成就第三禪而住。而彼思念：『予以削減而住。』然而，周那！此等於聖者之律不稱為削減，此等於聖者律稱為現法樂住。又，若有一比丘捨樂、捨苦，先已以滅喜憂，不苦不樂而捨念清淨，成就第四禪而住。而彼思念：『予以削減而住。』然而，周那！此等於聖者之律不稱為削減，此等於聖者之律稱為現法樂住。又，若有一比丘，超越一切色想，消滅有對想，不作意種種想，故『為虛空無邊』，成就空無邊處而住。而彼思念：『予以削減而住。』然而，周那！此等於聖者之律不稱為削減，此等於聖者之律稱為寂靜。又，若有一比丘，超越一切虛空無邊處，並『為識無邊處』，成就識無邊處而住。而彼思念：『予以削減而住。』然而，周那！此等於聖者之律不稱為削減，此等於聖者之律稱為寂靜。又，若有一比丘，超越一切識無邊處，『為無何之存在』，成就無所有處而住。而彼思念：『予以削減而住。』然而，周那！此等於聖者之律不稱為削減，此等於聖者之律稱為寂靜。又，若有一比丘，超越一切無所有處，成就非想非非想處而往。彼思念：『予以削減而住。』然而，周那！此等於聖者之律不稱為削減，此等於聖者之律稱為寂靜。
Cunda, in this world, various views arise—whether about the self or about the world. Where such views arise, where they take hold, where they become active—when one sees this clearly with true wisdom, one understands: "This is not mine, this is not my self, this is not what I am." Thus, one lets go of such views and transcends them.
Now, Cunda, consider a monk who, having abandoned desire and unwholesome states, enters and remains in the first absorption—accompanied by directed thought and sustained thought, born of letting go, filled with joy and ease. He might think: "I am dwelling in a state of reduction." But Cunda, in the training of the noble ones, this is not called reduction; it is called a pleasant abiding in the present moment.
Another monk, having calmed directed thought and sustained thought, enters and remains in the second absorption—inner clarity, mind unified, free from directed and sustained thought, born of concentration, filled with joy and ease. He might think: "I am dwelling in a state of reduction." But Cunda, in the training of the noble ones, this is not called reduction; it is called a pleasant abiding in the present moment.
Another monk, having become dispassionate toward joy, dwells in equanimity, mindful and fully aware, experiencing ease through the body—what the noble ones describe as "dwelling in equanimity, mindfulness, and ease"—and enters and remains in the third absorption. He might think: "I am dwelling in a state of reduction." But Cunda, in the training of the noble ones, this is not called reduction; it is called a pleasant abiding in the present moment.
Another monk, having abandoned ease and pain, and with the earlier disappearance of joy and sadness, enters and remains in the fourth absorption—neither painful nor pleasant, purified by equanimity and mindfulness. He might think: "I am dwelling in a state of reduction." But Cunda, in the training of the noble ones, this is not called reduction; it is called a pleasant abiding in the present moment.
Another monk, having wholly transcended perceptions of form, with the fading away of sensory reactions, and no longer attending to manifold perceptions, enters and remains in the sphere of boundless space, thinking: "Space is infinite." He might think: "I am dwelling in a state of reduction." But Cunda, in the training of the noble ones, this is not called reduction; it is called a state of peace.
Another monk, having wholly transcended the sphere of boundless space, enters and remains in the sphere of boundless consciousness, thinking: "Consciousness is infinite." He might think: "I am dwelling in a state of reduction." But Cunda, in the training of the noble ones, this is not called reduction; it is called a state of peace.
Another monk, having wholly transcended the sphere of boundless consciousness, enters and remains in the sphere of nothingness, thinking: "There is nothing." He might think: "I am dwelling in a state of reduction." But Cunda, in the training of the noble ones, this is not called reduction; it is called a state of peace.
Another monk, having wholly transcended the sphere of nothingness, enters and remains in the sphere of neither perception nor non-perception. He might think: "I am dwelling in a state of reduction." But Cunda, in the training of the noble ones, this is not called reduction; it is called a state of peace.
於此，周那！汝等應作如是削減。即：『其他之人為害之作者，但我等不為害之作者。』應作削減。又『其他之人為殺生者，但我等為離殺生者。』應作削減。又『其他之人為不與而取者，但我等為離不與而取者。』應作削減。又『其他之人為非梵行者，但我等為行梵行者。』應作削減。又『其他之人為妄語者，但我等為離妄語者。』應作削減。又『其他之人為兩舌者，但我等為離兩舌者。』應作削減。又『其他之人為粗惡語者，但我等為離粗惡語者。』應作削減。又『其他之人為綺語者，但我等為離綺語者。』應作削減。又『其他之人為貪欲者，但我等不為貪欲者。』應作削減。又『其他之人為瞋恚心者，但我等為離瞋恚心者。』應作削減。又『其他之人為抱邪見者，但我等為正見者。』應作削減。又『其他之人為邪思惟者，但我等為正思惟者。』應作削減。又『其他之人為邪語者，但我等為正語者。』應作削減。又『其他之人為作邪業者，但我等為作正業者。』應作削減。又『其他之人為邪命者，但我等為正命者。』應作削減。又『其他之人為邪精進者，但我等為正精進者。』應作削減。又『其他之人為邪念者，但我等為正念者。』應作削減。又『其他之人為邪定者，但我等為正定者。』應作削減。又『其他之人為邪智者，但我等為正智者。』應作削減。又『其他之人為邪解脫者，但我等為正解脫者。』應作削減。又『其他之人為纏於惛沈、睡眠者，但我等為離惛沈、睡眠者。』應作削減。又『其他之人為掉舉者，但我等不為掉舉者。』應作削減。又『其他之人為懷疑者，但我等為離懷疑者。』應作削減。又『其他之人為忿怒者，但我等不為忿怒者。』應作削減。又『其他之人為抱怨恨者，但我等不然。』應作削減。又『其他之人為覆偽者，但我等不然。』應作削減。又『其他之人為惱害者，但我等不然。』應作削減。又『其他之人為嫉妒者，但我等不然。』應作削減。又『其他之人為慳貪者，但我等不然。』應作削減。又『其他之人為詐誑者，但我等不然。』應作削減。又『其他之人為詐瞞者，但我等不然。』應作削減。又『其他之人為頑迷者，但我等不然。』應作削減。又『其他之人為過慢者，但我等不然。』應作削減。又『其他之人為難說者，但我等為易說者。』應作削減。又『其他之人為惡友，但我等為善友。』應作削減。又『其他之人為放逸者，但我等為不放逸者。』應作削減。又『其他之人為不信者，但我等為有信者。』應作削減。又『其他之人為無慚者，但我等為知慚者。』應作削減。又『其他之人為無愧者，但我等為知愧者。』應作削減。又『其他之人為寡聞者，但我等為多聞者。』應作削減。又『其他之人為懈怠者，但我等為發心精進者。』應作削減。又『其他之人為忘失正念者，但我等為確立正念者。』應作削減。又『其他之人為無智慧者，但我等為成就智慧者。』應作削減。又『其他之人染於世俗，固執自見，為難捨性者，但我等不染於世俗，不執自見，為善捨者。』應作削減。
Here, Cunda, you should practice this kind of restraint: "Others may harm, but we will not harm." This is how you should restrain yourselves.
"Others may kill living beings, but we will abstain from killing." This is how you should restrain yourselves.
"Others may take what is not given, but we will abstain from taking what is not given." This is how you should restrain yourselves.
"Others may not live chastely, but we will live chastely." This is how you should restrain yourselves.
"Others may lie, but we will abstain from lying." This is how you should restrain yourselves.
"Others may speak divisively, but we will abstain from divisive speech." This is how you should restrain yourselves.
"Others may speak harshly, but we will abstain from harsh speech." This is how you should restrain yourselves.
"Others may engage in idle chatter, but we will abstain from idle chatter." This is how you should restrain yourselves.
"Others may be greedy, but we will not be greedy." This is how you should restrain yourselves.
"Others may harbor ill will, but we will free ourselves from ill will." This is how you should restrain yourselves.
"Others may hold wrong views, but we will hold right view." This is how you should restrain yourselves.
"Others may have wrong intentions, but we will have right intention." This is how you should restrain yourselves.
"Others may use wrong speech, but we will use right speech." This is how you should restrain yourselves.
"Others may perform wrong actions, but we will perform right actions." This is how you should restrain yourselves.
"Others may pursue wrong livelihoods, but we will pursue right livelihood." This is how you should restrain yourselves.
"Others may exert wrong effort, but we will exert right effort." This is how you should restrain yourselves.
"Others may practice wrong mindfulness, but we will practice right mindfulness." This is how you should restrain yourselves.
"Others may practice wrong concentration, but we will practice right concentration." This is how you should restrain yourselves.
"Others may have wrong knowledge, but we will have right knowledge." This is how you should restrain yourselves.
"Others may achieve wrong liberation, but we will achieve right liberation." This is how you should restrain yourselves.
"Others may be weighed down by dullness and drowsiness, but we will be free from dullness and drowsiness." This is how you should restrain yourselves.
"Others may be restless, but we will not be restless." This is how you should restrain yourselves.
"Others may be plagued by doubt, but we will be free from doubt." This is how you should restrain yourselves.
"Others may be angry, but we will not be angry." This is how you should restrain yourselves.
"Others may bear grudges, but we will not." This is how you should restrain yourselves.
"Others may be deceitful or contemptuous, but we will not." This is how you should restrain yourselves.
"Others may be spiteful, but we will not." This is how you should restrain yourselves.
"Others may be envious, but we will not." This is how you should restrain yourselves.
"Others may be stingy, but we will not." This is how you should restrain yourselves.
"Others may be fraudulent or manipulative, but we will not." This is how you should restrain yourselves.
"Others may be obstinate or arrogant, but we will not." This is how you should restrain yourselves.
"Others may be hard to correct, but we will be easy to correct." This is how you should restrain yourselves.
"Others may keep bad friends, but we will keep good friends." This is how you should restrain yourselves.
"Others may be negligent, but we will be diligent." This is how you should restrain yourselves.
"Others may lack faith, but we will have faith." This is how you should restrain yourselves.
"Others may be shameless, but we will have a sense of shame." This is how you should restrain yourselves.
"Others may lack conscience, but we will have a conscience." This is how you should restrain yourselves.
"Others may be ignorant, but we will be learned." This is how you should restrain yourselves.
"Others may be lazy, but we will strive with energy." This is how you should restrain yourselves.
"Others may be forgetful, but we will be firmly mindful." This is how you should restrain yourselves.
"Others may lack wisdom, but we will be endowed with wisdom." This is how you should restrain yourselves.
"Others may cling to worldly views and stubbornly hold their own opinions, finding it hard to let go, but we will not cling to worldly views, nor stubbornly hold our own opinions, and we will be easy to let go." This is how you should restrain yourselves.
周那！對善法發心，予謂益多，何況以身口而隨此耶？是故，周那！『他為作害者，但我等不為作害者。』而應發心。又『他為殺生者，但我等為離殺生者。』而應發心。……乃至……『他染世俗，固執自見，為難捨性，但我等不染世俗，不固執自見，為善捨者。』而應發心。
Cunda! I say that merely aspiring to wholesome qualities brings great benefit—how much more so when one embodies them through body and speech? Therefore, Cunda, one should resolve: “Others may cause harm, but we will not cause harm.” One should resolve: “Others may take life, but we will abstain from taking life.” …and so on… One should resolve: “Others may be entangled in worldly ways, clinging tightly to their own views, finding them hard to let go—but we will not be entangled in worldly ways, will not cling tightly to our own views, and will be quick to let go.”
周那！譬若有惡道，為迴避之，應行其他平坦之道。又，若有惡渡〔船〕場，為迴避之，應至其他良渡〔船〕場。如是，周那！為迴避為害者，而不為作害。為迴避殺生者，而禁殺生。為迴避不與而取者，而禁不與取。為迴避非梵行者，而有梵行。為迴避妄語者，而有禁妄語。為迴避兩舌者，而有禁兩舌。為迴避粗惡語者，而有禁粗惡語。為迴避綺語者，而有禁綺語。為迴避貪欲者，而有不貪欲。為迴避瞋恚心，而有不瞋恚。為迴避邪見者，而有正見。為迴避邪思惟者，而有正思惟。為迴避邪語者，而有正語。為迴避邪業者，而有正業。為迴避邪命者，而有正命。為迴避邪精進者，而有正精進。為迴避邪念者，而有正念。為迴避邪定者，而有正定。為迴避邪智者，而有正智。為迴避邪解脫者，而有正解脫。為迴避纏於惛沈、睡眠，而離惛沈、睡眠。為迴避掉舉者，而有不掉舉。為迴避懷疑者，而有超越懷疑。為迴避忿怒者，而有不為忿怒。為迴避怨恨者，而有不為怨恨。為迴避覆偽者，而有不覆偽。為迴避惱害者，而有去惱害意。為迴避嫉妒者，而有不嫉妒。為迴避慳貪者，而有不慳貪。為迴避詐誑者，而有不詐誑。為迴避詐瞞者，而有不詐瞞。為迴避頑迷者，而有不頑迷。為迴避過慢者，而有不過慢。為迴避難說者，而有易說。為迴避惡友，而有善友。為迴避放逸者，而有不放逸。為迴避不信者，而有信心。為迴避無慚者，而有慚。為迴避無愧者，而有愧。為迴避寡聞者，而有多聞。為迴避懈怠者，而發心精進。為迴避失念者，而有確立正念。為迴避無智慧者，而有智慧之成就。為迴避染於世俗，固執自說，為難捨者；而有不染於世俗，不固執自說，為善捨者。
Cunda, it is like a person who, seeing a dangerous road ahead, chooses a safer path to travel. Or a person who, finding a treacherous river crossing, seeks out a better place to cross.
In the same way, Cunda:
- Seeing the harm in harming, one chooses not to harm. - Seeing the harm in killing, one refrains from killing. - Seeing the harm in taking what is not given, one refrains from taking what is not given. - Seeing the harm in unchaste living, one lives a life of celibacy. - Seeing the harm in lying, one refrains from lying. - Seeing the harm in divisive speech, one refrains from divisive speech. - Seeing the harm in harsh speech, one refrains from harsh speech. - Seeing the harm in idle chatter, one refrains from idle chatter. - Seeing the harm in greed, one cultivates non-greed. - Seeing the harm in ill will, one cultivates good will. - Seeing the harm in wrong view, one cultivates Right View. - Seeing the harm in wrong intention, one cultivates Right Intention. - Seeing the harm in wrong speech, one cultivates Right Speech. - Seeing the harm in wrong action, one cultivates Right Action. - Seeing the harm in wrong livelihood, one cultivates Right Livelihood. - Seeing the harm in wrong effort, one cultivates Right Effort. - Seeing the harm in wrong mindfulness, one cultivates Right Mindfulness. - Seeing the harm in wrong concentration, one cultivates Right Concentration. - Seeing the harm in wrong knowledge, one cultivates right knowledge. - Seeing the harm in wrong liberation, one cultivates right liberation. - Seeing the harm in being weighed down by drowsiness and sleep, one rouses oneself away from them. - Seeing the harm in restlessness, one cultivates calm. - Seeing the harm in doubt, one goes beyond doubt. - Seeing the harm in anger, one cultivates freedom from anger. - Seeing the harm in resentment, one cultivates freedom from resentment. - Seeing the harm in hiding one's faults, one cultivates openness. - Seeing the harm in cruelty, one cultivates a mind free from cruelty. - Seeing the harm in envy, one cultivates freedom from envy. - Seeing the harm in stinginess, one cultivates generosity. - Seeing the harm in deceit, one cultivates honesty. - Seeing the harm in fraud, one cultivates sincerity. - Seeing the harm in stubbornness, one cultivates flexibility. - Seeing the harm in arrogance, one cultivates humility. - Seeing the harm in being hard to correct, one becomes easy to correct. - Seeing the harm in bad friends, one seeks out good friends. - Seeing the harm in carelessness, one cultivates diligence. - Seeing the harm in lack of faith, one cultivates faith. - Seeing the harm in shamelessness, one cultivates a sense of shame. - Seeing the harm in fearlessness of wrongdoing, one cultivates a fear of wrongdoing. - Seeing the harm in being poorly learned, one cultivates broad learning. - Seeing the harm in laziness, one rouses oneself with energy. - Seeing the harm in forgetfulness, one establishes mindfulness. - Seeing the harm in lack of wisdom, one cultivates wisdom. - Seeing the harm in being attached to worldly concerns and clinging stubbornly to one's own views, one becomes unattached to worldly concerns, open-minded, and willing to let go.
周那！恰如一切不善法應趣於卑劣之存在，一切善法應趣於高貴之存在。如是，作害者為昇於高貴之存在、而有不害，殺生者為昇高貴之存在，而有禁殺生。不與而取者，為昇於高貴之存在，而有禁不與取。……乃至……染於世俗，固執自說，為難捨者，為昇高貴之存在，而有不染於世俗，不固執自說，而有善捨也。
Cunda! Just as all unwholesome states lead to a lowly existence, so too do all wholesome states lead to a noble existence. In this way, one who causes harm, in order to rise to a noble existence, refrains from causing harm. One who takes life, in order to rise to a noble existence, refrains from taking life. One who takes what is not given, in order to rise to a noble existence, refrains from taking what is not given. ... And so on ... One who is entangled in worldly things and clings to their own views, making them hard to let go of, in order to rise to a noble existence, refrains from being entangled in worldly things, does not cling to their own views, and becomes skilled in letting go.
周那！自陷沒於泥濘，而欲救他人出泥濘者，是不可能也。自不陷沒於泥濘，而欲救他人出泥濘者，有是理也。自常被調御、不善教導，而又不自般涅槃者，而欲調御他人、教導他人，使人般涅槃者，當不可能。自善調御、善教導，又自般涅槃者，而欲調御他人、教導他人、使般涅槃者，有是理也。如是，周那！作害者欲般涅槃，應先為不害者。殺生者欲般涅槃，應先迴避殺生。不與而取者欲般涅槃，應先迴避不與取。非梵行者欲般涅槃，應先守梵行。妄語者欲般涅槃，應先迴避妄語。兩舌者欲般涅槃，應先迴避兩舌。粗惡語者欲般涅槃，應先迴避粗惡語。綺語者欲般涅槃，應先迴避綺語。貪欲者欲般涅槃，應先迴避貪欲。瞋恚心者欲般涅槃，應先不瞋恚。邪見者欲般涅槃，應先立正見。邪思惟者欲般涅槃，應先正思惟。邪語者欲般涅槃，應先正語。邪業者欲般涅槃，應先作正業。邪命者欲般涅槃，應先有正命。邪精進者欲般涅槃、應先有正精進。邪念者欲般涅槃，應先有正念。邪定者欲般涅槃，應先有正定。邪智者欲般涅槃，應先有正智。邪解脫者欲般涅槃，應先正解脫。纏於惛沈、睡眠者欲般涅槃、應先離惛沈、睡眠。掉舉者欲般涅槃，應先不掉舉。懷疑者欲般涅槃，應先超越懷疑。忿怒者欲般涅槃，應先不忿怒。怨恨者欲般涅槃，應先去怨恨。覆偽者欲般涅槃，應先不覆偽。惱害意者欲般涅槃，應先去惱害意。嫉妒者欲般涅槃，應先不嫉妒。慳貪者欲般涅槃，應先不慳貪。詐誑者欲般涅槃，應先不作詐誑。詐瞞者欲般涅槃，應先不作詐瞞。頑迷者欲般涅槃，應先不頑迷。過慢者欲般涅槃，應先不過慢。難說者欲般涅槃，應先為易說者。惡友者欲般涅槃，應先為善友。放逸者欲般涅槃，應先為不放逸。不信者欲般涅槃，應先有信。無慚者欲般涅槃，應先有慚。無愧者欲般涅槃，應先有愧。寡聞者欲般涅槃，應先有多聞。懈怠者欲般涅槃，應先發心精進。失念者欲般涅槃，應先確立正念。無智慧者欲般涅槃，應先成就智慧。染於世俗，固執自說，為難捨者，欲般涅槃，應先不染於世俗，不固執自說，而為善捨者。
Cunda! It is impossible that a person who is stuck in mud could pull another person out of the mud. But it is possible that a person who is not stuck in mud could pull another person out of the mud. Likewise, it is impossible that a person who is undisciplined, untrained, and not yet liberated could discipline, train, and liberate others. But it is possible that a person who is well-disciplined, well-trained, and liberated could discipline, train, and liberate others.
Therefore, Cunda, one who wishes to attain liberation should first cease from harming. One who wishes to attain liberation should first abandon killing. One who wishes to attain liberation should first abstain from taking what is not given. One who wishes to attain liberation should first practice celibacy. One who wishes to attain liberation should first refrain from false speech. One who wishes to attain liberation should first refrain from divisive speech. One who wishes to attain liberation should first refrain from harsh speech. One who wishes to attain liberation should first refrain from idle chatter. One who wishes to attain liberation should first let go of greed. One who wishes to attain liberation should first abandon ill will. One who wishes to attain liberation should first establish Right View. One who wishes to attain liberation should first cultivate Right Intention. One who wishes to attain liberation should first practice Right Speech. One who wishes to attain liberation should first engage in Right Action. One who wishes to attain liberation should first earn a Right Livelihood. One who wishes to attain liberation should first exert Right Effort. One who wishes to attain liberation should first develop Right Mindfulness. One who wishes to attain liberation should first attain Right Concentration. One who wishes to attain liberation should first cultivate Right Wisdom. One who wishes to attain liberation should first achieve Right Liberation. One who is overcome by drowsiness and sluggishness and wishes to attain liberation should first abandon drowsiness and sluggishness. One who is restless and wishes to attain liberation should first calm down. One who is doubtful and wishes to attain liberation should first overcome doubt. One who is angry and wishes to attain liberation should first let go of anger. One who is resentful and wishes to attain liberation should first release resentment. One who is deceitful and wishes to attain liberation should first be honest. One who is hostile and wishes to attain liberation should first drop hostility. One who is envious and wishes to attain liberation should first abandon envy. One who is stingy and wishes to attain liberation should first be generous. One who is fraudulent and wishes to attain liberation should first stop deceiving. One who is cunning and wishes to attain liberation should first be straightforward. One who is stubborn and wishes to attain liberation should first be flexible. One who is arrogant and wishes to attain liberation should first be humble. One who is hard to correct and wishes to attain liberation should first be easy to correct. One who has bad friends and wishes to attain liberation should first seek good friends. One who is careless and wishes to attain liberation should first be diligent. One who lacks faith and wishes to attain liberation should first develop faith. One who has no shame and wishes to attain liberation should first develop shame. One who has no conscience and wishes to attain liberation should first develop conscience. One who is ignorant and wishes to attain liberation should first seek knowledge. One who is lazy and wishes to attain liberation should first stir up effort. One who is forgetful and wishes to attain liberation should first establish mindfulness. One who is unwise and wishes to attain liberation should first cultivate wisdom. One who is attached to worldly things, stubbornly clings to their own views, and finds it hard to let go, if they wish to attain liberation, should first learn not to cling to worldly things, not to stubbornly hold on to their own views, and become willing to let go.
如是，周那！予說削減之法門，說發心之法門，說迴避之法門，說上昇之法門，說般涅槃之法門。周那！當願依師〔而得〕聲聞之利益、以憐愍之心而為者，此皆由予憐愍汝等而為也。周那！於樹下、於空閑處，應作此禪思，勿放逸、勿後悔，此即是予對汝等之教訓也。」
Thus, Cunda, I have taught the way of letting go, the way of arousing the mind, the way of turning away, the way of rising above, and the way to final Nirvana. Cunda, whatever benefit a disciple may gain by relying on a teacher—done out of compassion—all this I have done for you out of compassion. Cunda, beneath a tree or in an empty place, you should practice this meditation. Do not be negligent, do not fall into regret. This is my instruction to you.
世尊如是說已，尊者周那歡喜信受世尊之所說。——
Thus spoke the Blessed One, and the Venerable Cunda, rejoicing, faithfully received the Blessed One's words.