MN · mn8
Effacement
0.1Majjhima Nikāya 8
The Middle Length Discourses 8
0.2Sallekhasutta
Effacement
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
2.1Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahācundo bhagavantaṁ etadavoca:
Then the Venerable Mahācunda, in the evening, having emerged from seclusion, went to the Bhagavā. Having gone to the Bhagavā, he paid homage to him and sat down to one side. Sitting to one side, the Venerable Mahācunda said this to the Bhagavā:
3.1“yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti—
“Bhante, these various kinds of views that arise in the world—
3.2attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—
whether connected with views about self or connected with views about the world—
3.3ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī”ti?
for a bhikkhu attending to them, right from the beginning, is there thus an abandoning of these views, is there thus a relinquishment of these views?”
3.4“Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti—
“Cunda, these various kinds of views that arise in the world—
3.5attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—
whether connected with views about self or connected with views about the world—
3.6yattha 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.
where these views arise, where they remain as underlying tendencies [anusenti], and where they become active: seeing that as it truly is with right discernment [sammappaññā] thus, ‘This is not mine, I am not this, this is not my self,’ there is thus an abandoning of these views, there is thus a relinquishment of these views.
4.1Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyya.
“Now, Cunda, it is possible that here some bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome dhammas, enters and dwells in the first jhāna, which has thought [savitakkaṁ] and examination [savicāraṁ], with pīti and sukha born of seclusion [vivekajaṁ].
4.2Tassa evamassa:
He might think:
4.3‘sallekhena viharāmī’ti.
‘I dwell in effacement.’
4.4Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these are not called effacements in the noble vinaya, Cunda.
4.5Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
These are called pleasant dwellings in this very life in the noble vinaya.
5.1Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyya.
“Now, Cunda, it is possible that here some bhikkhu, with the settling of thought [vitakka] and examination [vicāra], enters and dwells in the second jhāna, which has internal clarity and unification [ekodibhāvaṁ] of mind [cetaso], without thought [avitakkaṁ] and without examination [avicāraṁ], with pīti and sukha born of samādhi.
5.2Tassa evamassa:
He might think:
5.3‘sallekhena viharāmī’ti.
‘I dwell in effacement.’
5.4Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these are not called effacements in the noble vinaya, Cunda.
5.5Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
These are called pleasant dwellings in this very life in the noble vinaya.
6.1Ṭhānaṁ 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.
“Now, Cunda, it is possible that here some bhikkhu, with the fading away of pīti, dwells in equanimity [upekkhā], with sati and full awareness [sampajāno], and experiences sukha with the body, entering and dwelling in the third jhāna, of which the noble ones declare: ‘Equanimous [upekkhā], with sati, one dwells pleasantly.’
6.2Tassa evamassa:
He might think:
6.3‘sallekhena viharāmī’ti.
‘I dwell in effacement.’
6.4Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these are not called effacements in the noble vinaya, Cunda.
6.5Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
These are called pleasant dwellings in this very life in the noble vinaya.
7.1Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya.
“Now, Cunda, it is possible that here some bhikkhu, with the abandoning of sukha and the abandoning of dukkha, and with the earlier disappearance of joy and grief, enters and dwells in the fourth jhāna, which is neither painful nor pleasant, with purity of equanimity [upekkhā] and sati.
7.2Tassa evamassa:
He might think:
7.3‘sallekhena viharāmī’ti.
‘I dwell in effacement.’
7.4Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these are not called effacements in the noble vinaya, Cunda.
7.5Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
These are called pleasant dwellings in this very life in the noble vinaya.
8.1Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihareyya.
“Now, Cunda, it is possible that here some bhikkhu, by completely going beyond rūpasaññās, with the disappearance of paṭighasaññās, through non-attention to nānattasaññās, thinking, ‘Space is infinite,’ enters and dwells in the dimension of infinite space.
8.2Tassa evamassa:
He might think:
8.3‘sallekhena viharāmī’ti.
‘I dwell in effacement.’
8.4Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these are not called effacements in the noble vinaya, Cunda.
8.5Santā ete vihārā ariyassa vinaye vuccanti.
These are called peaceful dwellings in the noble vinaya.
9.1Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihareyya.
“Now, Cunda, it is possible that here some bhikkhu, by completely going beyond the dimension of infinite space, thinking, ‘Consciousness [viññāṇa] is infinite,’ enters and dwells in the dimension of infinite consciousness [viññāṇañcāyatanaṁ].
9.2Tassa evamassa:
He might think:
9.3‘sallekhena viharāmī’ti.
‘I dwell in effacement.’
9.4Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these are not called effacements in the noble vinaya, Cunda.
9.5Santā ete vihārā ariyassa vinaye vuccanti.
These are called peaceful dwellings in the noble vinaya.
10.1Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihareyya.
“Now, Cunda, it is possible that here some bhikkhu, by completely going beyond the dimension of infinite consciousness [viññāṇañcāyatanaṁ], thinking, ‘There is nothing,’ enters and dwells in the dimension of nothingness.
10.2Tassa evamassa:
He might think:
10.3‘sallekhena viharāmī’ti.
‘I dwell in effacement.’
10.4Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these are not called effacements in the noble vinaya, Cunda.
10.5Santā ete vihārā ariyassa vinaye vuccanti.
These are called peaceful dwellings in the noble vinaya.
11.1Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyya.
“Now, Cunda, it is possible that here some bhikkhu, by completely going beyond the dimension of nothingness, enters and dwells in the dimension of neither saññā nor non-saññā.
11.2Tassa evamassa:
He might think:
11.3‘sallekhena viharāmī’ti.
‘I dwell in effacement.’
11.4Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But these are not called effacements in the noble vinaya, Cunda.
11.5Santā ete vihārā ariyassa vinaye vuccanti.
These are called peaceful dwellings in the noble vinaya.
12.01. Sallekhapariyāya
1. The Exposition on Effacement
12.1Idha kho pana vo, cunda, sallekho karaṇīyo.
“But here, Cunda, effacement is to be practiced by you.
12.2‘Pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be harmful; here we will be non-harming’—effacement is to be practiced by you.
12.3‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will kill living beings; here we will refrain from killing living beings’—effacement is to be practiced by you.
12.4‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will take what is not given; here we will refrain from taking what is not given’—effacement is to be practiced by you.
12.5‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be unchaste; here we will be chaste’—effacement is to be practiced by you.
12.6‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will speak falsely; here we will refrain from false speech’—effacement is to be practiced by you.
12.7‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will speak divisively; here we will refrain from divisive speech’—effacement is to be practiced by you.
12.8‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will speak harshly; here we will refrain from harsh speech’—effacement is to be practiced by you.
12.9‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will engage in idle chatter; here we will refrain from idle chatter’—effacement is to be practiced by you.
12.10‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo.
‘Others will be covetous; here we will be non-covetous’—effacement is to be practiced by you.
12.11‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have minds of ill will [byāpannacittā]; here we will have minds free of ill will [abyāpannacittā]’—effacement is to be practiced by you.
12.12‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong view; here we will have right view’—effacement is to be practiced by you.
12.13‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong intention; here we will have right intention’—effacement is to be practiced by you.
12.14‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong speech; here we will have right speech’—effacement is to be practiced by you.
12.15‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong action; here we will have right action’—effacement is to be practiced by you.
12.16‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong livelihood; here we will have right livelihood’—effacement is to be practiced by you.
12.17‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong effort; here we will have right effort’—effacement is to be practiced by you.
12.18‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong sati; here we will have right sati’—effacement is to be practiced by you.
12.19‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong samādhi; here we will have right samādhi’—effacement is to be practiced by you.
12.20‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong knowledge; here we will have right knowledge’—effacement is to be practiced by you.
12.21‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong liberation; here we will have right liberation’—effacement is to be practiced by you.
12.22‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be overcome by sloth and drowsiness; here we will be free of sloth and drowsiness’—effacement is to be practiced by you.
12.23‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be agitated; here we will be unagitated’—effacement is to be practiced by you.
12.24‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be doubtful; here we will have crossed over doubt’—effacement is to be practiced by you.
12.25‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be angry; here we will be non-angry’—effacement is to be practiced by you.
12.26‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be resentful; here we will be non-resentful’—effacement is to be practiced by you.
12.27‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be contemptuous; here we will be non-contemptuous’—effacement is to be practiced by you.
12.28‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be insolent; here we will be non-insolent’—effacement is to be practiced by you.
12.29‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be envious; here we will be non-envious’—effacement is to be practiced by you.
12.30‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be stingy; here we will be non-stingy’—effacement is to be practiced by you.
12.31‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be deceitful; here we will be non-deceitful’—effacement is to be practiced by you.
12.32‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be crafty; here we will be non-crafty’—effacement is to be practiced by you.
12.33‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be stubborn; here we will be non-stubborn’—effacement is to be practiced by you.
12.34‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be conceited; here we will be non-conceited’—effacement is to be practiced by you.
12.35‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be hard to admonish; here we will be easy to admonish’—effacement is to be practiced by you.
12.36‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have bad friends; here we will have good friends’—effacement is to be practiced by you.
12.37‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be negligent; here we will be diligent’—effacement is to be practiced by you.
12.38‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be without faith; here we will have faith’—effacement is to be practiced by you.
12.39‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be shameless; here we will have conscience’—effacement is to be practiced by you.
12.40‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be without concern; here we will have concern’—effacement is to be practiced by you.
12.41‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be little learned; here we will be learned’—effacement is to be practiced by you.
12.42‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be lazy; here we will be energetic’—effacement is to be practiced by you.
12.43‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have lost sati [muṭṭhassatī]; here we will have sati established [upaṭṭhitassatī]’—effacement is to be practiced by you.
12.44‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be without discernment [duppaññā]; here we will be endowed with discernment [paññāsampannā]’—effacement is to be practiced by you.
12.45‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo.
‘Others will cling to their own views, grasp at fixed positions, and be hard to relinquish; here we will not cling to our own views, not grasp at fixed positions, and be easy to relinquish’—effacement is to be practiced by you.
13.02. Cittupapādapariyāya
2. The Exposition on Arousing the Mind [citta]
13.1Cittuppādampi kho ahaṁ, cunda, kusalesu dhammesu bahukāraṁ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu.
“Even the arousing of the mind [citta], Cunda, I say is of great benefit with wholesome dhammas; how much more so when they are followed through by body and speech.
13.2Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ.
Therefore, Cunda, this mind [citta] should be aroused: ‘Others will be harmful; here we will be non-harming.’
13.3‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṁ uppādetabbaṁ …pe…
‘Others will kill living beings; here we will refrain from killing living beings’ …
13.4‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṁ uppādetabbaṁ.
‘Others will cling to their own views, grasp at fixed positions, and be hard to relinquish; here we will not cling to our own views, not grasp at fixed positions, and be easy to relinquish’—this mind [citta] should be aroused.
14.03. Parikkamanapariyāya
3. The Exposition on Getting Beyond
14.1Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya;
“Suppose, Cunda, there were a rough road, and there were another smooth road for getting beyond it.
14.2seyyathā vā pana, cunda, visamaṁ titthaṁ assa, tassa aññaṁ samaṁ titthaṁ parikkamanāya;
Or suppose, Cunda, there were a difficult ford, and there were another easy ford for getting beyond it.
14.3evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā 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.
In the same way, for a harmful person, non-harming is for getting beyond; for a person who kills living beings, refraining from killing living beings is for getting beyond; for a person who takes what is not given, refraining from taking what is not given is for getting beyond; for an unchaste person, refraining from unchastity is for getting beyond; for a person who speaks falsely, refraining from false speech is for getting beyond; for a person who speaks divisively, refraining from divisive speech is for getting beyond; for a person who speaks harshly, refraining from harsh speech is for getting beyond; for a person who engages in idle chatter, refraining from idle chatter is for getting beyond; for a covetous person, non-covetousness is for getting beyond; for a person with a mind [citta] of ill will, non-ill will is for getting beyond.
14.4Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.
For a person with wrong view, right view is for getting beyond; for a person with wrong intention, right intention is for getting beyond; for a person with wrong speech, right speech is for getting beyond; for a person with wrong action, right action is for getting beyond; for a person with wrong livelihood, right livelihood is for getting beyond; for a person with wrong effort, right effort is for getting beyond; for a person with wrong sati, right sati is for getting beyond; for a person with wrong samādhi, right samādhi is for getting beyond; for a person with wrong knowledge, right knowledge is for getting beyond; for a person with wrong liberation, right liberation is for getting beyond.
14.5Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ 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 amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ 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 ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya.
For a person overcome by sloth and drowsiness, freedom from sloth and drowsiness is for getting beyond; for an agitated person, non-agitation is for getting beyond; for a doubtful person, having crossed over doubt is for getting beyond; for an angry person, non-anger is for getting beyond; for a resentful person, non-resentment is for getting beyond; for a contemptuous person, non-contempt is for getting beyond; for an insolent person, non-insolence is for getting beyond; for an envious person, non-envy is for getting beyond; for a stingy person, non-stinginess is for getting beyond; for a deceitful person, non-deceit is for getting beyond; for a crafty person, non-craftiness is for getting beyond; for a stubborn person, non-stubbornness is for getting beyond; for a conceited person, non-conceit is for getting beyond; for a person hard to admonish, being easy to admonish is for getting beyond; for a person with bad friends, having good friends is for getting beyond; for a negligent person, diligence is for getting beyond; for a person without faith, faith is for getting beyond; for a shameless person, conscience is for getting beyond; for a person without concern, concern is for getting beyond; for a little-learned person, much learning is for getting beyond; for a lazy person, arousing energy is for getting beyond; for a person who has lost sati [muṭṭhassatissa], having sati established [upaṭṭhitassatitā] is for getting beyond; for a person without discernment [duppaññassa], accomplishment in discernment [paññāsampadā] is for getting beyond; for a person who clings to his own views, grasps at fixed positions, and is hard to relinquish, not clinging to one’s own views, not grasping at fixed positions, and being easy to relinquish is for getting beyond.
15.04. Uparibhāgapariyāya
4. The Exposition on the Upward Course
15.1Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā;
“Suppose, Cunda, that whatever unwholesome dhammas there are, all of them lead downward; and whatever wholesome dhammas there are, all of them lead upward.
15.2evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe…
In the same way, for a harmful person, non-harming is for the upward course; for a person who kills living beings, refraining from killing living beings is for the upward course …
15.3sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya.
for a person who clings to his own views, grasps at fixed positions, and is hard to relinquish, not clinging to one’s own views, not grasping at fixed positions, and being easy to relinquish is for the upward course.
16.05. Parinibbānapariyāya
5. The Exposition on Final nibbāna
16.1So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati.
“Now, Cunda, that someone who is himself mired in the mire should pull out another who is mired in the mire—this is not possible.
16.2So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijjati.
But that someone who is himself not mired in the mire should pull out another who is mired in the mire—this is possible.
16.3So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjati.
That someone who is himself untamed, untrained, and not fully extinguished should tame, train, and bring another to full extinguishment—this is not possible.
16.4So vata, cunda, attanā danto vinīto parinibbuto paraṁ damessati vinessati parinibbāpessatīti ṭhānametaṁ vijjati.
But that someone who is himself tamed, trained, and fully extinguished should tame, train, and bring another to full extinguishment—this is possible.
16.5Evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya.
In the same way, for a harmful person, non-harming is for full extinguishment; for a person who kills living beings, refraining from killing living beings is for full extinguishment.
16.6Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya.
For a person who takes what is not given, refraining from taking what is not given is for full extinguishment.
16.7Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya.
For an unchaste person, refraining from unchastity is for full extinguishment.
16.8Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya.
For a person who speaks falsely, refraining from false speech is for full extinguishment.
16.9Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya.
For a person who speaks divisively, refraining from divisive speech is for full extinguishment.
16.10Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya.
For a person who speaks harshly, refraining from harsh speech is for full extinguishment.
16.11Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya.
For a person who engages in idle chatter, refraining from idle chatter is for full extinguishment.
16.12Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya.
For a covetous person, non-covetousness is for full extinguishment.
16.13Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya.
For a person with a mind [citta] of ill will, non-ill will is for full extinguishment.
16.14Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya.
For a person with wrong view, right view is for full extinguishment.
16.15Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya.
For a person with wrong intention, right intention is for full extinguishment.
16.16Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya.
For a person with wrong speech, right speech is for full extinguishment.
16.17Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya.
For a person with wrong action, right action is for full extinguishment.
16.18Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya.
For a person with wrong livelihood, right livelihood is for full extinguishment.
16.19Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya.
For a person with wrong effort, right effort is for full extinguishment.
16.20Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya.
For a person with wrong sati, right sati is for full extinguishment.
16.21Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya.
For a person with wrong samādhi, right samādhi is for full extinguishment.
16.22Micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parinibbānāya.
For a person with wrong knowledge, right knowledge is for full extinguishment.
16.23Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya.
For a person with wrong liberation, right liberation is for full extinguishment.
16.24Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya.
For a person overcome by sloth and drowsiness, freedom from sloth and drowsiness is for full extinguishment.
16.25Uddhatassa purisapuggalassa anuddhaccaṁ hoti parinibbānāya.
For an agitated person, non-agitation is for full extinguishment.
16.26Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya.
For a doubtful person, having crossed over doubt is for full extinguishment.
16.27Kodhanassa purisapuggalassa akkodho hoti parinibbānāya.
For an angry person, non-anger is for full extinguishment.
16.28Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya.
For a resentful person, non-resentment is for full extinguishment.
16.29Makkhissa purisapuggalassa amakkho hoti parinibbānāya.
For a contemptuous person, non-contempt is for full extinguishment.
16.30Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya.
For an insolent person, non-insolence is for full extinguishment.
16.31Issukissa purisapuggalassa anissukitā hoti parinibbānāya.
For an envious person, non-envy is for full extinguishment.
16.32Maccharissa purisapuggalassa amacchariyaṁ hoti parinibbānāya.
For a stingy person, non-stinginess is for full extinguishment.
16.33Saṭhassa purisapuggalassa asāṭheyyaṁ hoti parinibbānāya.
For a deceitful person, non-deceit is for full extinguishment.
16.34Māyāvissa purisapuggalassa amāyā hoti parinibbānāya.
For a crafty person, non-craftiness is for full extinguishment.
16.35Thaddhassa purisapuggalassa atthaddhiyaṁ hoti parinibbānāya.
For a stubborn person, non-stubbornness is for full extinguishment.
16.36Atimānissa purisapuggalassa anatimāno hoti parinibbānāya.
For a conceited person, non-conceit is for full extinguishment.
16.37Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya.
For a person hard to admonish, being easy to admonish is for full extinguishment.
16.38Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya.
For a person with bad friends, having good friends is for full extinguishment.
16.39Pamattassa purisapuggalassa appamādo hoti parinibbānāya.
For a negligent person, diligence is for full extinguishment.
16.40Assaddhassa purisapuggalassa saddhā hoti parinibbānāya.
For a person without faith, faith is for full extinguishment.
16.41Ahirikassa purisapuggalassa hirī hoti parinibbānāya.
For a shameless person, conscience is for full extinguishment.
16.42Anottāpissa purisapuggalassa ottappaṁ hoti parinibbānāya.
For a person without concern, concern is for full extinguishment.
16.43Appassutassa purisapuggalassa bāhusaccaṁ hoti parinibbānāya.
For a little-learned person, much learning is for full extinguishment.
16.44Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya.
For a lazy person, arousing energy is for full extinguishment.
16.45Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya.
For a person who has lost sati [muṭṭhassatissa], having sati established [upaṭṭhitassatitā] is for full extinguishment.
16.46Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya.
For a person without discernment [duppaññassa], accomplishment in discernment [paññāsampadā] is for full extinguishment.
16.47Sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parinibbānāya.
For a person who clings to his own views, grasps at fixed positions, and is hard to relinquish, not clinging to one’s own views, not grasping at fixed positions, and being easy to relinquish is for full extinguishment.
17.1Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo.
“So, Cunda, the exposition on effacement has been taught by me, the exposition on arousing the mind [citta] has been taught, the exposition on getting beyond has been taught, the exposition on the upward course has been taught, the exposition on final nibbāna has been taught.
17.2Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.
What should be done by a teacher for his disciples, seeking their welfare, compassionate, out of compassion—that I have done for you.
17.3Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti.
These are the roots of trees, Cunda; these are empty huts. Meditate [jhāyatha], Cunda; do not be negligent; do not later be remorseful. This is our instruction.”
17.4Idamavoca bhagavā.
This is what the Bhagavā said.
17.5Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti.
The Venerable Mahācunda was pleased and approved of what the Bhagavā said.
17.6Catuttālīsapadā vuttā,
Forty-four items were spoken,
17.7sandhayo pañca desitā;
and five sections were taught;
17.8Sallekho nāma suttanto,
the discourse called Effacement,
17.9gambhīro sāgarūpamoti.
deep, like the ocean.
17.10Sallekhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The eighth, the Effacement sutta, is finished.