Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park.
Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahācundo bhagavantaṁ etadavoca:
Then, when it was late afternoon, the venerable Mahā Cunda emerged from seclusion and approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated thus, the venerable Mahā Cunda said to the Blessed One:
“yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti— attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā— ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī”ti?
“Venerable sir, these various kinds of views that arise in the world—connected with |beliefs::doctrines, theories [vāde]| about the self or connected with beliefs about the world—|does the abandoning and relinquishing of these views come about in a bhikkhu who is attending only to the beginning [of his training]::Per the commentary on the middle length discourses, this question refers to one who has only reached the initial stages of insight meditation without attaining stream-entry. The type of abandonment under discussion is abandoning by wearing away, which is accomplished only by the path of the stream-entry. Venerable Mahā Cunda posed this question because some meditators were overestimating their achievement, thinking they had abandoned such views while they had not really eradicated them.|?”
“Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti— attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā— yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṁ ‘netaṁ mama, nesohamasmi, na me so attā’ti—evametaṁ yathābhūtaṁ sammappaññā passato evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.
“Cunda, as to these various kinds of views that arise in the world—connected with beliefs about the self or connected with beliefs about the world—wherever these views arise, whatever [object] these views underlie, and wherever these views manifest, if that is seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self,’ then the abandoning and relinquishing of these views come about.
The Eight Attainments
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
It is possible, Cunda, that here a certain bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. It might occur to him: ‘I am practicing |self-effacement::spiritual austerity, chipping away at the defilements, asceticism [sallekha]|.’ But it is not these attainments that are called ‘effacement’ in the |Vinaya::code of monastic discipline rules, training [vinaya]| of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
It is possible here that with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṁvedeyya, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
It is possible here that with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, the bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
It is possible here that with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
It is possible here that with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, aware that ‘space is boundless,’ a bhikkhu enters and dwells in the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|. It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
It is possible here that with the complete surpassing of the base of boundless space, a bhikkhu enters and dwells in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|, aware that ‘consciousness is boundless.’ It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
It is possible here that with the complete surpassing of the base of boundless consciousness, a bhikkhu enters and dwells in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|, aware that ‘there is nothing.’ It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.
It is possible here that with the complete surpassing of the base of nothingness, a bhikkhu enters and dwells in the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|. It might occur to him: ‘I am practicing self-effacement.’ But it is not these attainments that are called ‘effacement’ in the Vinaya of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.
1. Way of Effacement
Idha kho pana vo, cunda, sallekho karaṇīyo.
However, Cunda, effacement should be practiced thus.
‘Pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti sallekho karaṇīyo.
1.) ‘Others could be |cruel::hurtful [vihiṁsaka]|; we shall not be cruel here’—effacement should be practiced thus.
‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
2.) ‘Others could kill living beings; we shall not kill living beings here’—effacement should be practiced thus.
‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
3.) ‘Others could take what is not given; we shall not take what is not given’—effacement should be practiced thus.
‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo.
4.) ‘Others could be uncelibate; we shall be celibate here’—effacement should be practiced thus.
‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
5.) ‘Others could speak falsehood; we shall abstain from false speech here’—effacement should be practiced thus.
‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
6.) ‘Others could |speak divisively::who separates others by speech, who sows discord [pisuṇavācā]|; we shall abstain from divisive speech here’—effacement should be practiced thus.
‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
7.) ‘Others could |speak harshly::who speak using rough words, rudely, or in an unkind manner [pharusavācā]|; we shall abstain from harsh speech here’—effacement should be practiced thus.
‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
8.) ‘Others could speak frivolously; we shall abstain from frivolous speech here’—effacement should be practiced thus.
‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo.
9.) ‘Others could |have intense craving::be greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]|; we shall not have intense craving here’—effacement should be practiced thus.
‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo.
10.) ‘Others could be |with a malicious mind::evil-minded, hateful [byāpannacitta]|; we shall be with a kind mind here’—effacement should be practiced thus.
‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo.
11.) ‘Others could be with |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|; we shall be with right view here’—effacement should be practiced thus.
‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo.
12.) ‘Others could be with |wrong intention::wrong notions, wrong ideas [micchāsaṅkappa]|; we shall be with right intention here’—effacement should be practiced thus.
‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo.
13.) ‘Others could be with wrong speech; we shall be with right speech here’—effacement should be practiced thus.
‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo.
14.) ‘Others could be with wrong action; we shall be with right action here’—effacement should be practiced thus.
‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo.
15.) ‘Others could be with wrong livelihood; we shall be with right livelihood here’—effacement should be practiced thus.
‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo.
16.) ‘Others could be with wrong effort; we shall be with right effort here’—effacement should be practiced thus.
‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo.
17.) ‘Others could be with wrong mindfulness; we shall be with right mindfulness here’—effacement should be practiced thus.
‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo.
18.) ‘Others could be with wrong collectedness; we shall be with right collectedness here’—effacement should be practiced thus.
‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo.
19.) ‘Others could be with |wrong wisdom::with wrong discernment, with incorrect understanding [micchāñāṇī]|; we shall be with right wisdom here’—effacement should be practiced thus.
‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo.
20.) ‘Others could be with |wrong liberation::with wrong release, with wrong freedom [micchāvimuttī]|; we shall be with right liberation here’—effacement should be practiced thus.
‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo.
21.) ‘Others could be |obsessed by dullness and drowsiness::overcome or consumed by fuzziness, sluggishness, lethargy [thinamiddhapariyuṭṭhita]|; we shall not be obsessed by dullness and drowsiness here’—effacement should be practiced thus.
‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo.
22.) ‘Others could be |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|; we shall be calm here’—effacement should be practiced thus.
‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo.
23.) ‘Others could be |with doubt::having uncertainty, being indecisive [vicikiccha]|; we shall overcome doubt here’—effacement should be practiced thus.
‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo.
24.) ‘Others could be |irritable::prone to anger [kodhana]|; we shall be free from irritation here’—effacement should be practiced thus.
‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo.
25.) ‘Others could be |resentful::who bears a grudge, who harbors enmity [upanāhī]|; we shall not be resentful here’—effacement should be practiced thus.
‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo.
26.) ‘Others could be |denigrators::who slanders [makkhī]|; we shall not be denigrators here’—effacement should be practiced thus.
‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo.
27.) ‘Others could be |contentious::stubborn, arrogant [paḷāsī]|; we shall be free from contention here’—effacement should be practiced thus.
‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo.
28.) ‘Others could be |envious::jealous, covetous [issukī]|; we shall be free from envy here’—effacement should be practiced thus.
‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo.
29.) ‘Others could be |miserly::stingy, greedy [maccharī]|; we shall be generous here’—effacement should be practiced thus.
‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo.
30.) ‘Others could be |deceitful::dishonest, cunning [saṭha]|; we shall be honest here’—effacement should be practiced thus.
‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo.
31.) ‘Others could be |hypocritical::pretentious [māyāvī]|; we shall be sincere here’—effacement should be practiced thus.
‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo.
32.) ‘Others could be |stubborn::bullheaded, inflexible [thaddha]|; we shall be flexible here’—effacement should be practiced thus.
‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo.
33.) ‘Others could be |arrogant::proud, conceited [atimānī]|; we shall be humble here’—effacement should be practiced thus.
‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo.
34.) ‘Others could be hard to instruct; we shall be easy to instruct here’—effacement should be practiced thus.
‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo.
35.) ‘Others could be with evil friends; we shall associate with good friends here’—effacement should be practiced thus.
‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo.
36.) ‘Others could be |negligent::inattentive, careless, intoxicated [pamatta]|; we shall be diligent here’—effacement should be practiced thus.
‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo.
37.) ‘Others could be |faithless::without confidence, without conviction [assaddhā]|; we shall be faithful here’—effacement should be practiced thus.
‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo.
38.) ‘Others could be |lacking sense of right and wrong::shamelessness, lacking conscience [ahirika]|; we shall be with a sense of right and wrong here’—effacement should be practiced thus.
‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo.
39.) ‘Others could be |without concern::without regret, without remorse [anottāpī]|; we shall be with concern here’—effacement should be practiced thus.
‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo.
40.) ‘Others could be of |little learning::having ignorance of how things have come to be, not knowing the nature of reality [appassuta]|; we shall be |very learned::well educated, knowledgeable [bahussuta]| here’—effacement should be practiced thus.
‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo.
41.) ‘Others could be |indolent::lazy, inactive person, indolent [kusītā]|; we shall be |with energy aroused::with initiative [āraddhavīriya]| here’—effacement should be practiced thus.
‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo.
42.) ‘Others could be |muddle-minded::forgetful, not mindful [muṭṭhassatī]|; we shall |attend mindfully::with presence of mind [upaṭṭhitassatī]| here’—effacement should be practiced thus.
‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo.
43.) ‘Others could be |undiscerning::without wisdom [duppañña]|; we shall be accomplished in understanding here’—effacement should be practiced thus.
‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo.
44.) ‘Others could |cling to their own views::adhere to their own belief systems [sandiṭṭhiparāmāsī]|, hold on to them tightly, and relinquish them with difficulty; we shall not cling to our own views or hold on to them tightly, but shall relinquish them easily here’—effacement should be practiced thus.
2. Way of Inclining the Mind
Cittuppādampi kho ahaṁ, cunda, kusalesu dhammesu bahukāraṁ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu. Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṁ uppādetabbaṁ …pe… ‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṁ uppādetabbaṁ.
“Cunda, I say that even the inclination of the mind toward wholesome mental qualities is of great benefit. How much more, then, bodily and verbal conformity to them! Therefore, Cunda: 1. One should incline the mind thus: ‘Others could be cruel; we shall not be cruel here.’ 2. One should incline the mind thus: ‘Others could kill living beings; we shall abstain from killing living beings here.’ 3. - 43. One should incline the mind thus ... 44. One should incline the mind thus: ‘Others could cling to their own views, hold on to them tightly, and relinquish them with difficulty; we shall not cling to our own views or hold on to them tightly, but shall easily relinquish them here.’
3. Way of Passing Beyond
Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṁ titthaṁ assa, tassa aññaṁ samaṁ titthaṁ parikkamanāya; evameva kho, cunda:
Suppose, Cunda, there were a rough path and another even path by which to pass beyond it; and suppose there were an uneven |shore::ford, bank [tittha]| and another even shore by which to pass beyond it. So too, Cunda:
vihiṁsakassa purisapuggalassa avihiṁsā hoti parikkamanāya,
1.) A person given to cruelty can pass beyond it by cultivating non-cruelty,
pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya,
2.) A person who kills living beings can pass beyond it by abstention from killing living beings,
adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya,
3.) A person who takes what is not given can pass beyond it by abstention from taking what is not given,
abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya,
4.) A person who is uncelibate can pass beyond it by abstention from uncelibacy,
musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya,
5.) A person who speaks falsehood can pass beyond it by refraining from false speech,
pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya,
6.) A person who speaks divisively can pass beyond it by refraining from speaking divisively,
pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya,
7.) A person who speaks harshly can pass beyond it by refraining from harsh speech,
samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya,
8.) A person who speaks frivolously can pass beyond it by refraining from frivolous speech,
abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya,
9.) A person who is with intense craving can pass beyond it by cultivating being without intense craving,
byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya.
10.) A person who is with a malicious mind can pass beyond it by cultivating a kind mind,
Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya,
11.) A person who is with wrong view can pass beyond it by cultivating right view,
micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya,
12.) A person who is with wrong intention can pass beyond it by cultivating right intention,
micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya,
13.) A person who is with wrong speech can pass beyond it by cultivating right speech,
micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya,
14.) A person who is with wrong action can pass beyond it by cultivating right action,
micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya,
15.) A person who is with wrong livelihood can pass beyond it by cultivating right livelihood,
micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya,
16.) A person who is with wrong effort can pass beyond it by cultivating right effort,
micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya,
17.) A person who is with wrong mindfulness can pass beyond it by cultivating right mindfulness,
micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya,
18.) A person who is with wrong collectedness can pass beyond it by cultivating right collectedness,
micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parikkamanāya,
19.) A person who is with wrong wisdom can pass beyond it by cultivating right wisdom,
micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.
20.) A person who is with wrong liberation can pass beyond it by cultivating right liberation,
Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya,
21.) A person who is obsessed by dullness and drowsiness can pass beyond it by being without dullness and drowsiness,
uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya,
22.) A person who is restless can pass beyond it by cultivating calmness,
vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya,
23.) A person who is with doubt can pass beyond it by overcoming doubt,
kodhanassa purisapuggalassa akkodho hoti parikkamanāya,
24.) A person who is irritable can pass beyond it by refraining from irritation,
upanāhissa purisapuggalassa anupanāho hoti parikkamanāya,
25.) A person who is resentful can pass beyond it by cultivating non-resentment,
makkhissa purisapuggalassa amakkho hoti parikkamanāya,
26.) A person who is a denigrator can pass beyond it by refraining from denigration,
paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya,
27.) A person who is contentious can pass beyond it by cultivating non-contention,
issukissa purisapuggalassa anissukitā hoti parikkamanāya,
28.) A person who is envious can pass beyond it by cultivating non-envy,
maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya,
29.) A person who is miserly can pass beyond it by cultivating non-miserliness,
saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya,
30.) A person who is deceitful can pass beyond it by cultivating honesty,
māyāvissa purisapuggalassa amāyā hoti parikkamanāya,
31.) A person who is hypocritical can pass beyond it by cultivating |transparency::openness [amāyā]|,
thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya,
32.) A person who is stubborn can pass beyond it by being flexible,
atimānissa purisapuggalassa anatimāno hoti parikkamanāya,
33.) A person who is arrogant can pass beyond it by cultivating humility,
dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya,
34.) A person who is hard to instruct can pass beyond it by being easy to instruct,
pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya,
35.) A person who is with evil friends can pass beyond it by associating with good friends,
pamattassa purisapuggalassa appamādo hoti parikkamanāya,
36.) A person who is negligent can pass beyond it by cultivating diligence,
assaddhassa purisapuggalassa saddhā hoti parikkamanāya,
37.) A person who is faithless can pass beyond it by cultivating faith,
ahirikassa purisapuggalassa hirī hoti parikkamanāya,
38.) A person who is lacking a sense of right and wrong can pass beyond it by cultivating a sense of right and wrong,
anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya,
39.) A person who is without concern can pass beyond it by cultivating concern,
appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya,
40.) A person who is of little learning can pass beyond it by developing extensive knowledge,
kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya,
41.) A person who is indolent can pass beyond it by rousing of energy,
muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya,
42.) A person who is muddle-minded can pass beyond it by cultivating mindfulness,
duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya,
43.) A person who is undiscerning can pass beyond it by cultivating discernment,
sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya.
44.) A person who clings to their own views, holds on tightly, and relinquishes them with difficulty can pass beyond it by not clinging to their own views, not holding on tightly, and easily relinquishing.
4. Way Leading Upwards
Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā; evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe… sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya.
Suppose, Cunda, that all unwholesome mental qualities are of a nature to lead downwards, and that all wholesome mental qualities are of a nature to lead upwards. So too, Cunda: 1. For a person given to cruelty, non-cruelty leads upwards. 2. For a person who kills living beings, abstention from killing living beings leads upwards. 3. - 43. cultivation of wholesome/abstention from unwholesome leads upwards ... 44. For a person who clings to their own views, holds on tightly, and relinquishes with difficulty, not clinging to their own views, not holding on tightly, and easily relinquishing leads upwards.
5. Way Leading to Complete Quenching
So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati. So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjati. So vata, cunda, attanā danto vinīto parinibbuto paraṁ damessati vinessati parinibbāpessatīti ṭhānametaṁ vijjati.
Cunda, it is impossible that one who is himself |stuck in mud::immersed in mire, bogged down by swamp [palipapalipanna]| should pull out another who is stuck in mud; that one who is not himself stuck in mud should pull out another who is stuck in mud is possible. It is impossible that one who is himself untamed, undisciplined, untrained, and not completely quenched should tame, discipline, train, and completely quench another; that one who is himself tamed, disciplined, trained, and completely quenched should tame, discipline, train, and completely quench another is possible.
Evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parinibbānāya.
Even so, Cunda: 1. For a person given to cruelty, non-cruelty leads to complete quenching.
Pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya.
2.) For a person who kills living beings, abstention from killing living beings leads to complete quenching.
Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya.
3.) For a person who takes what is not given, abstention from taking what is not given leads to complete quenching.
Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya.
4.) For a person who is uncelibate, abstention from uncelibacy leads to complete quenching.
Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya.
5.) For a person who speaks falsehood, refraining from false speech leads to complete quenching.
Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya.
6.) For a person who speaks divisively, refraining from speaking divisively leads to complete quenching.
Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya.
7.) For a person who speaks harshly, refraining from harsh speech leads to complete quenching.
Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya.
8.) For a person who speaks frivolously, refraining from frivolous speech leads to complete quenching.
Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya.
9.) For a person who is with intense craving, being without intense craving leads to complete quenching.
Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya.
10.) For a person who is with a malicious mind, cultivating a kind mind leads to complete quenching.
Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya.
11.) For a person who is with wrong view, cultivating right view leads to complete quenching.
Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya.
12.) For a person who is with wrong intention, cultivating right intention leads to complete quenching.
Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya.
13.) For a person who is with wrong speech, cultivating right speech leads to complete quenching.
Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya.
14.) For a person who is with wrong action, cultivating right action leads to complete quenching.
Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya.
15.) For a person who is with wrong livelihood, cultivating right livelihood leads to complete quenching.
Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya.
16.) For a person who is with wrong effort, cultivating right effort leads to complete quenching.
Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya.
17.) For a person who is with wrong mindfulness, cultivating right mindfulness leads to complete quenching.
Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya.
18.) For a person who is with wrong collectedness, cultivating right collectedness leads to complete quenching.
Micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parinibbānāya.
19.) For a person who is with wrong wisdom, cultivating right wisdom leads to complete quenching.
Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya.
20.) For a person who is with wrong liberation, cultivating right liberation leads to complete quenching.
Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya.
21.) For a person who is obsessed by dullness and drowsiness, being without dullness and drowsiness leads to complete quenching.
Uddhatassa purisapuggalassa anuddhaccaṁ hoti parinibbānāya.
22.) For a person who is restless, cultivating calmness leads to complete quenching.
Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya.
23.) For a person who is with doubt, overcoming doubt leads to complete quenching.
Kodhanassa purisapuggalassa akkodho hoti parinibbānāya.
24.) For a person who is irritable, refraining from irritation leads to complete quenching.
Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya.
25.) For a person who is resentful, cultivating non-resentment leads to complete quenching.
Makkhissa purisapuggalassa amakkho hoti parinibbānāya.
26.) For a person who is a denigrator, refraining from denigration leads to complete quenching.
Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya.
27.) For a person who is contentious, cultivating non-contention leads to complete quenching.
Issukissa purisapuggalassa anissukitā hoti parinibbānāya.
28.) For a person who is envious, cultivating non-envy leads to complete quenching.
Maccharissa purisapuggalassa amacchariyaṁ hoti parinibbānāya.
29.) For a person who is miserly, cultivating non-miserliness leads to complete quenching.
Saṭhassa purisapuggalassa asāṭheyyaṁ hoti parinibbānāya.
30.) For a person who is deceitful, cultivating honesty leads to complete quenching.
Māyāvissa purisapuggalassa amāyā hoti parinibbānāya.
31.) For a person who is hypocritical, cultivating transparency leads to complete quenching.
Thaddhassa purisapuggalassa atthaddhiyaṁ hoti parinibbānāya.
32.) For a person who is stubborn, being flexible leads to complete quenching.
Atimānissa purisapuggalassa anatimāno hoti parinibbānāya.
33.) For a person who is arrogant, cultivating humility leads to complete quenching.
Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya.
34.) For a person who is hard to instruct, being easy to instruct leads to complete quenching.
Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya.
35.) For a person who is with evil friends, associating with good friends leads to complete quenching.
Pamattassa purisapuggalassa appamādo hoti parinibbānāya.
36.) For a person who is negligent, cultivating diligence leads to complete quenching.
Assaddhassa purisapuggalassa saddhā hoti parinibbānāya.
37.) For a person who is faithless, cultivating faith leads to complete quenching.
Ahirikassa purisapuggalassa hirī hoti parinibbānāya.
38.) For a person who is lacking a sense of right and wrong, cultivating a sense of right and wrong leads to complete quenching.
Anottāpissa purisapuggalassa ottappaṁ hoti parinibbānāya.
39.) For a person who is without concern, cultivating concern leads to complete quenching.
Appassutassa purisapuggalassa bāhusaccaṁ hoti parinibbānāya.
40.) For a person who is of little learning, developing extensive knowledge leads to complete quenching.
Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya.
41.) For a person who is indolent, rousing of energy leads to complete quenching.
Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya.
42.) For a person who is muddle-minded, cultivating mindfulness leads to complete quenching.
Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya.
43.) For a person who is undiscerning, cultivating discernment leads to complete quenching.
Sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parinibbānāya.
44.) For a person who clings to their own views, holds on tightly, and relinquishes with difficulty, not clinging to their own views, not holding on tightly, and easily relinquishing leads to complete quenching.”
Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti.
Thus, Cunda, I have taught the way of effacement, the way of inclining the mind, the way of passing beyond, the way leading upwards, and the way leading to complete quenching. What a teacher should do out of compassion for his disciples, seeking their welfare, I have done for you, Cunda. Here are these roots of trees, here are these empty huts. Meditate, Cunda, do not be negligent; lest you later regret it. This is our instruction to you.”
Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Mahā Cunda was satisfied and rejoiced in the Blessed One’s words.
Catuttālīsapadā vuttā,
sandhayo pañca desitā;
Sallekho nāma suttanto,
gambhīro sāgarūpamoti.
Forty-four terms have been spoken,
five pathways have been taught;
The discourse called “Effacement”—
deep, vast as the ocean.