1Thus have I heard.[n.101] For a more thorough treatment of this sutta and the following one, with helpful introductions and lengthy explanatory notes, see Nyanaponika Thera, The Simile of the Cloth and The Discourse on Effacement. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then, when it was evening, the venerable Mahā Cunda rose from meditation and went to the Blessed One. After paying homage to the Blessed One he sat down at one side and said to him:

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahācundo bhagavantaṁ etadavoca:

"Venerable sir, various views arise in the world associated either with doctrines of a self or with doctrines about the world. [n.102] Views associated with doctrines of a self (attavāfapaṭsaṁyuttā), according to MA, are the twenty types of identity view enumerated at MN 44.8, though they may also be understood to include the more elaborate doctrines about a self discussed in MN 102. Views associated with doctrines about the world (lokavādapaṭisaṁyuttā) are the eight views: the world is eternal, non-eternal, both, or neither; the world is infinite, finite, both, or neither. See (see MN 63) and MN 72 for the Buddha’s rejection of these views. Now does the abandoning and relinquishing of those views come about in a bhikkhu who is attending only to the beginning of his meditative training?"[n.103] MA: 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 eradication, which is effected only by the path of stream-entry. Ven. 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, bhante, anekavihitā diṭṭhiyo loke uppajjanti — attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā — ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī"ti?

2"Cunda, as to those various views that arise in the world associated either with doctrines of a self or with doctrines about the world: if the object in relation to which those views arise, which they underlie, and which they are exercised upon[n.104] MA explains that the word "arise" (uppajjanti) refers here to the arising of views that have not arisen before; "underlie" (anusenti) to their gathering strength through continued adherence to them; and being "exercised" (samudācaanti) to their gaining bodily or verbal expression. The "object" upon which they are based is the five aggregates (khandha) that constitute a person or living being — material form, feeling, perception, mental formations, and consciousness. 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 those views comes about.[n.105] By this statement the Buddha shows the means by which these views are eradicated: contemplation of the five aggregates as "not mine," etc., with the wisdom of insight culminating in the path of stream-entry.

2"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.

The Eight Attainments

3"It is possible here, Cunda, that quite secluded from sensual pleasures, secluded from unwholesome states, some bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He might think thus: ‘I am abiding in effacement. ’ But it is not these attainments that are called ‘effacement’ in the Noble One's Discipline: these are called ‘pleasant abidings here and now’ in the Noble One's Discipline.[n.106] MA explains that the Buddha, having answered the Elder's question, now speaks of another type of overestimator — those who attain the eight meditative attainments and believe that they are practising true effacement (sallekha). The word sallekha, originally meaning austerity or ascetic practice, is used by the Buddha to signify the radical effacing or removal of defilements. Though the eight attainments are elsewhere placed securely within the Buddhist training (see MN 25.12–19, MN 26.34–41), it is here said that they should not be called effacement because the bhikkhu who attains them does not use them as a basis for insight — as described for example in MN 52 and MN 64 but only as a means of enjoying bliss and peace.

3Ṭhānaṁ 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.

4"It is possible here that with the stilling of applied and sustained thought, some bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He might think thus: ‘I am abiding in effacement.’ But … these are called ‘pleasant abidings here and now’ in the Noble One's Discipline.

4Ṭhānaṁ 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.

5"It is possible here that with the fading away as well of rapture, some bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ He might think thus: ‘I am abiding in effacement.’ But … these are called ‘pleasant abidings here and now’ in the Noble One's Discipline.

5Ṭhānaṁ 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.

6"It is possible here that with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, some bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He might think thus: ‘I am abiding in effacement.’ But it is not these attainments that are called ‘effacement’ in the Noble One's Discipline: these are called ‘pleasant abidings here and now’ in the Noble One's Discipline.

6Ṭhānaṁ 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.

7"It is possible here that with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ some bhikkhu enters upon and abides in the base of infinite space. He might think thus: ‘I am abiding in effacement.’ But it is not these attainments that are called ‘effacement’ in the Noble One's Discipline: these are called ‘peaceful abidings’ in the Noble One's Discipline.

7Ṭhānaṁ 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.

8"It is possible here that by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ some bhikkhu enters upon and abides in the base of infinite consciousness. He might think thus: ‘I am abiding in effacement.’ But … these are called ‘peaceful abidings’ in the Noble One's Discipline.

8Ṭhānaṁ 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.

9"It is possible here that by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ some bhikkhu enters upon and abides in the base of nothingness. He might think thus: ‘I am abiding in effacement.’ But … these are called ‘peaceful abidings’ in the Noble One's Discipline.

9Ṭhānaṁ 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.

10"It is possible here that by completely surmounting the base of nothingness, some bhikkhu enters upon and abides in the base of neither-perception-nor-non-perception. He might think thus: ‘I am abiding in effacement.’ But these attainments are not called ‘effacement’ in the Noble One's Discipline: these are called ‘peaceful abidings’ in the Noble One's Discipline.

10Ṭhānaṁ 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.

Effacement

1. Sallekhapariyāya

11"Now, Cunda, here effacement should be practised by you:[n.107] The forty-four "modes of effacement" to be expounded fall, by and large, into several fixed sets of doctrinal categories as follows. Those not mentioned here do not fit into any fixed set.
(2) –(11) are the ten courses of unwholesome and wholesome action (kammapatha) — see MN 9.4–6;
(12) –(18) are the last seven factors of the eightfold path — wrong and right — the first factor being identical with (11);
(19) –(20) are sometimes added to the two eightfold paths — see MN 117.34–36;
(21) –(23) are the last three of the five hindrances — see MN 10.36 — the first two being identical with (9) and (10);
(24) –(33) are ten of the sixteen imperfections that defile the mind, mentioned in MN 7.3;
(37) –(43) are the seven bad qualities and the seven good qualities (saddhammā) mentioned in MN 53.11–17.

11Idha kho pana vo, cunda, sallekho karaṇīyo.

12‘Others will be cruel; we shall not be cruel here’: effacement should be practised thus.[n.108] MṬ: Non-cruelty (avihiṁsā), which is a synonym for compassion, is mentioned at the beginning because it is the root of all virtues, especially the root-cause of morality.(1)

12‘Pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti sallekho karaṇīyo. (1)

13‘Others will kill living beings; we shall abstain from killing living beings here’: effacement should be practised thus.(2)

13‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (2)

14‘Others will take what is not given; we shall abstain from taking what is not given here’: effacement should be practised thus.(3)

14‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (3)

15‘Others will be uncelibate; we shall be celibate here’: effacement should be practised thus.(4)

15‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. (4)

16‘Others will speak falsehood; we shall abstain from false speech here’: effacement should be practised thus.(5)

16‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (5)

17‘Others will speak maliciously; we shall abstain from malicious speech here’: effacement should be practised thus.(6)

17‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (6)

18‘Others will speak harshly; we shall abstain from harsh speech here’: effacement should be practised thus.(7)

18‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (7)

19‘Others will gossip; we shall abstain from gossip here’: effacement should be practised thus.(8)

19‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (8)

20‘Others will be covetous; we shall be uncovetous here’: effacement should be practised thus.(9)

20‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. (9)

21‘Others will have ill will; we shall be without ill will here’: effacement should be practised thus.(10)

21‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. (10)

22‘Others will be of wrong view; we shall be of right view here’: effacement should be practised thus.(11)

22‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. (11)

23‘Others will be of wrong intention; we shall be of right intention here’: effacement should be practised thus.(12)

23‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. (12)

24‘Others will be of wrong speech; we shall be of right speech here’: effacement should be practised thus.(13)

24‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. (13)

25‘Others will be of wrong action; we shall be of right action here’: effacement should be practised thus.(14)

25‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. (14)

26‘Others will be of wrong livelihood; we shall be of right livelihood here’: effacement should be practised thus.(15)

26‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. (15)

27‘Others will be of wrong effort; we shall be of right effort here’: effacement should be practised thus.(16)

27‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. (16)

28‘Others will be of wrong mindfulness; we shall be of right mindfulness here’: effacement should be practised thus.(17)

28‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. (17)

29‘Others will be of wrong concentration; we shall be of right concentration here’: effacement should be practised thus.(18)

29‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. (18)

30‘Others will be of wrong knowledge; we shall be of right knowledge here’: effacement should be practised thus.(19)

30‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. (19)

31‘Others will be of wrong deliverance; we shall be of right deliverance here’: effacement should be practised thus.(20)

31‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo. (20)

32‘Others will be overcome by sloth and torpor; we shall be free from sloth and torpor here’: effacement should be practised thus.(21)

32‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo. (21)

33‘Others will be restless; we shall not be restless here’: effacement should be practised thus.(22)

33‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. (22)

34‘Others will be doubters; we shall go beyond doubt here’: effacement should be practised thus.(23)

34‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. (23)

35‘Others will be angry; we shall not be angry here’: effacement should be practised thus.(24)

35‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. (24)

36‘Others will be resentful; we shall not be resentful here’: effacement should be practised thus. (25)

36‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. (25)

37‘Others will be contemptuous; we shall not be contemptuous here’: effacement should be practised thus.(26)

37‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. (26)

38‘Others will be insolent; we shall not be insolent here’: effacement should be practised thus.(27)

38‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. (27)

39‘Others will be envious; we shall not be envious here’: effacement should be practised thus.(28)

39‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. (28)

40‘Others will be avaricious; we shall not be avaricious here’: effacement should be practised thus.(29)

40‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. (29)

41‘Others will be fraudulent; we shall not be fraudulent here’: effacement should be practised thus.(30)

41‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. (30)

42‘Others will be deceitful; we shall not be deceitful here’: effacement should be practised thus.(31)

42‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. (31)

43‘Others will be obstinate; we shall not be obstinate here’: effacement should be practised thus.(32)

43‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. (32)

44‘Others will be arrogant; we shall not be arrogant here’: effacement should be practised thus.(33)

44‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. (33)

45‘Others will be difficult to admonish; we shall be easy to admonish here’: effacement should be practised thus.(34)

45‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. (34)

46‘Others will have bad friends; we shall have good friends here’: effacement should be practised thus.(35)

46‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. (35)

47‘Others will be negligent; we shall be diligent here’: effacement should be practised thus.(36)

47‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. (36)

48‘Others will be faithless; we shall be faithful here’: effacement should be practised thus.(37)

48‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. (37)

49‘Others will be shameless; we shall be shameful here’: effacement should be practised thus.(38)

49‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. (38)

50‘Others will have no fear of wrongdoing; we shall be afraid of wrongdoing here’: effacement should be practised thus.(39)

50‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. (39)

51‘Others will be of little learning; we shall be of great learning here’: effacement should be practised thus.(40)

51‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. (40)

52‘Others will be lazy; we shall be energetic here’: effacement should be practised thus.(41)

52‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. (41)

53‘Others will be unmindful; we shall be established in mindfulness here’: effacement should be practised thus.(42)

53‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. (42)

54‘Others will lack wisdom; we shall possess wisdom here’: effacement should be practised thus.(43)

54‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. (43)

55‘Others will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty;[n.109] MA: This is a description of those who hold firmly to a view that has occurred to them, believing "This alone is the truth"; they do not relinquish it even if spoken to by the Buddha with reasoned arguments. we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily’: effacement should be practised thus.(44)

55‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo. (44)

Inclination of Mind

2. Cittupapādapariyāya

56"Cunda, I say that even the inclination of mind towards wholesome states is of great benefit, so what should be said of bodily and verbal acts conforming to such a state of mind?[n.110] MA: The inclination of mind is of great benefit because it entails exclusively welfare and happiness, and because it is the cause of the subsequent actions that conform to it. Therefore, Cunda:
Mind should be inclined thus: ‘Others will be cruel; we shall not be cruel here.’
Mind should be inclined thus: ‘Others will kill living beings; we shall abstain from killing living beings here.’
Mind should be inclined thus: …
Mind should be inclined thus: ‘Others will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily.’(44)

56Cittuppādampi 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. (44)

Avoidance

3. Parikkamanapariyāya

57"Cunda, suppose there were an uneven path and another even path by which to avoid it; and suppose there were an uneven ford and another even ford by which to avoid it. So too:
A person given to cruelty has non-cruelty by which to avoid it.
One given to killing living beings has abstention from killing living beings by which to avoid it.
One given to taking what is not given has abstention from taking what is not given by which to avoid it.
One given to be uncelibate has celibacy by which to avoid it.
One given to false speech has abstention from false speech by which to avoid it.
One given to malicious speech has abstention from malicious speech by which to avoid it.
One given to harsh speech has abstention from harsh speech by which to avoid it.
One given to gossip has abstention from gossip by which to avoid it.
One given to covetousness has uncovetousness by which to avoid it.
One given to ill will has non-ill will by which to avoid it.(1–10)

57Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṁ titthaṁ assa, tassa aññaṁ samaṁ titthaṁ parikkamanāya; evameva 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. (1–10.)

58One given to wrong view has right view by which to avoid it.
One given to wrong intention has right intention by which to avoid it.
One given to wrong speech has right speech by which to avoid it.
One given to wrong action has right action by which to avoid it.
One given to wrong livelihood has right livelihood by which to avoid it.
One given to wrong effort has right effort by which to avoid it.
One given to wrong mindfulness has right mindfulness by which to avoid it.
One given to wrong concentration has right concentration by which to avoid it.
One given to wrong knowledge has right knowledge by which to avoid it.
One given to wrong deliverance has right deliverance by which to avoid it.(11–20)

58Micchādiṭṭhissa 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. (11–20.)

59One given to sloth and torpor has freedom from sloth and torpor by which to avoid it.
One given to restlessness has non-restlessness by which to avoid it.
One given to doubt has the state beyond doubt by which to avoid it.
One given to anger has non-anger by which to avoid it.
One given to resentment has non-resentment by which to avoid it.
One given to contempt has non-contempt by which to avoid it.
One given to insolence has non-insolence by which to avoid it.
One given to envy has non-envy by which to avoid it.
One given to avarice has non-avarice by which to avoid it.
One given to fraud has non-fraud by which to avoid it.
One given to deceit has non-deceit by which to avoid it.
One given to obstinacy has non-obstinacy by which to avoid it.
One given to arrogance has non-arrogance by which to avoid it.
One given to being difficult to admonish has being easy to admonish by which to avoid it.
One given to making bad friends has making good friends by which to avoid it.
One given to negligence has diligence by which to avoid it.
One given to faithlessness has faith by which to avoid it.
One given to shamelessness has shame by which to avoid it.
One given to fearlessness of wrongdoing has fear of wrongdoing by which to avoid it.
One given to little learning has great learning by which to avoid it.
One given to laziness has the arousal of energy by which to avoid it.
One given to unmindfulness has the establishment of mindfulness by which to avoid it.
One given to lack of wisdom has the acquisition of wisdom by which to avoid it.
One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, by which to avoid it. (21–44)

59Thinamiddhapariyuṭṭhitassa 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 asandiṭṭhipparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya. (21–44.)

The Way Leading Upwards

4. Uparibhāgapariyāya

60"Cunda, just as all unwholesome states lead downwards and all wholesome states lead upwards, so too:
A person given to cruelty has non-cruelty to lead him upwards.(1)
One given to killing living beings has abstention from killing living beings to lead him upwards.(2)
One given to … to lead him upwards.(3–43)
One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, to lead him upwards.(44)

60Seyyathāpi, 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. (44)

The Way of Extinguishing

5. Parinibbānapariyāya

61–63"Cunda, that one who is himself sinking in the mud should pull out another who is sinking in the mud is impossible; that one who is not himself sinking in the mud should pull out another who is sinking in the mud is possible. That one who is himself untamed, undisciplined, with defilements unextinguished, should tame another, discipline him, and help extinguish his defilements is impossible; that one who is himself tamed, disciplined, with defilements extinguished, should tame another, discipline him, and help extinguish his defilements is possible.[n.111] The Pali term rendered by "extinguished" is parinibbuto, which can also mean "attained to Nibbāna"; and the Pali term rendered by "help extinguish" is parinibbāpessati, which can also mean "help attain Nibbāna" or "bring to Nibbāna." The Pali original for the expression to follow, "by which to extinguish it," parinibbānaya, might have been rendered "for attaining Nibbāna." Though in all three cases the alternative rendering would be too strong to insist on literally, its implications contribute to the suggestiveness of the original in a way that cannot be captured in translation. So too:

(1) A person given to cruelty has non-cruelty by which to extinguish it.[n.112] MA points out that this statement can be understood in two ways: (1) one who is himself free from cruelty can use his non-cruelty to help extinguish the cruelty of another person; and (2) one who is himself cruel can develop non-cruelty to extinguish his own cruel disposition. All the following cases should be similarly understood in this twofold way.

(2) One given to killing living beings has abstention from killing living beings by which to extinguish it.

(3–43) One given to … … by which to extinguish it.
(44) One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, by which to extinguish it.

61So 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. Evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. (1–10.)

62Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya. Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya. Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. Micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parinibbānāya. Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya. (11–20.)

63Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. Uddhatassa purisapuggalassa anuddhaccaṁ hoti parinibbānāya. Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. Makkhissa purisapuggalassa amakkho hoti parinibbānāya. Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya. Issukissa purisapuggalassa anissukitā hoti parinibbānāya. Maccharissa purisapuggalassa amacchariyaṁ hoti parinibbānāya. Saṭhassa purisapuggalassa asāṭheyyaṁ hoti parinibbānāya. Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. Thaddhassa purisapuggalassa atthaddhiyaṁ hoti parinibbānāya. Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. Pamattassa purisapuggalassa appamādo hoti parinibbānāya. Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. Ahirikassa purisapuggalassa hirī hoti parinibbānāya. Anottāpissa purisapuggalassa ottappaṁ hoti parinibbānāya. Appassutassa purisapuggalassa bāhusaccaṁ hoti parinibbānāya. Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parinibbānāya. (21–44.)

64"So, Cunda, the way of effacement has been taught by me, the way of inclining the mind has been taught by me, the way of avoidance has been taught by me, the way leading upwards has been taught by me, and the way of extinguishing has been taught by me.
"What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, Cunda.[n.113] MA: The compassionate teacher's task is the correct teaching of the Dhamma; beyond that is the practice, which is the work of the disciples. There are these roots of trees, these empty huts. Meditate, Cunda, do not delay or else you will regret it later. This is our instruction to you."

64Iti 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.

65That is what the Blessed One said. The venerable Mahā Cunda was satisfied and delighted in the Blessed One's words.

65Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti.

Sallekhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.