Majjhima Nikāya 8
Translators: sujato
Middle Discourses 8
Sallekhasutta
Self-Effacement
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahācundo bhagavantaṁ etadavoca:
Then in the late afternoon, Venerable Mahācunda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha:
“yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti—
“Sir, there are many different views that arise in the world
attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—
connected with doctrines of the self or with doctrines of the cosmos.
ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī”ti?
How does a mendicant who is focusing on the starting point give up and let go of these views?”
“Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti—
“Cunda, there are many different views that arise in the world
attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—
connected with doctrines of the self or with doctrines of the cosmos.
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.
A mendicant gives up and lets go of these views by truly seeing with right wisdom where they arise, where they settle in, and where they operate as: ‘This is not mine, I am not this, this is not my self.’
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyya.
It’s possible that a certain mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, might enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Tassa evamassa:
They might think
‘sallekhena viharāmī’ti.
they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But in the training of the Noble One these are not called ‘self-effacement’;
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
they’re called ‘blissful meditations in the present life’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyya.
It’s possible that some mendicant, as the placing of the mind and keeping it connected are stilled, might enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Tassa evamassa:
They might think
‘sallekhena viharāmī’ti.
they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But in the training of the Noble One these are not called ‘self-effacement’;
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
they’re called ‘blissful meditations in the present life’.
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.
It’s possible that some mendicant, with the fading away of rapture, might enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Tassa evamassa:
They might think
‘sallekhena viharāmī’ti.
they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But in the training of the Noble One these are not called ‘self-effacement’;
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
they’re called ‘blissful meditations in the present life’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya.
It’s possible that some mendicant, with the giving up of pleasure and pain, and the ending of former happiness and sadness, might enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Tassa evamassa:
They might think
‘sallekhena viharāmī’ti.
they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But in the training of the Noble One these are not called ‘self-effacement’;
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.
they’re called ‘blissful meditations in the present life’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihareyya.
It’s possible that some mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, might enter and remain in the dimension of infinite space.
Tassa evamassa:
They might think
‘sallekhena viharāmī’ti.
they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But in the training of the Noble One these are not called ‘self-effacement’;
Santā ete vihārā ariyassa vinaye vuccanti.
they’re called ‘peaceful meditations’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihareyya.
It’s possible that some mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, might enter and remain in the dimension of infinite consciousness.
Tassa evamassa:
They might think
‘sallekhena viharāmī’ti.
they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But in the training of the Noble One these are not called ‘self-effacement’;
Santā ete vihārā ariyassa vinaye vuccanti.
they’re called ‘peaceful meditations’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihareyya.
It’s possible that some mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, might enter and remain in the dimension of nothingness.
Tassa evamassa:
They might think
‘sallekhena viharāmī’ti.
they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But in the training of the Noble One these are not called ‘self-effacement’;
Santā ete vihārā ariyassa vinaye vuccanti.
they’re called ‘peaceful meditations’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyya.
It’s possible that some mendicant, going totally beyond the dimension of nothingness, might enter and remain in the dimension of neither perception nor non-perception.
Tassa evamassa:
They might think
‘sallekhena viharāmī’ti.
they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.
But in the training of the Noble One these are not called ‘self-effacement’;
Santā ete vihārā ariyassa vinaye vuccanti.
they’re called ‘peaceful meditations’.
1. Sallekhapariyāya
1. The Exposition of Self-Effacement
Idha kho pana vo, cunda, sallekho karaṇīyo.
Now, Cunda, you should work on self-effacement in each of the following ways.
‘Pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be cruel, but here we will not be cruel.’
‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will kill living creatures, but here we will not kill living creatures.’
‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will steal, but here we will not steal.’
‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be unchaste, but here we will not be unchaste.’
‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will lie, but here we will not lie.’
‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will speak divisively, but here we will not speak divisively.’
‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will speak harshly, but here we will not speak harshly.’
‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo.
‘Others will talk nonsense, but here we will not talk nonsense.’
‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo.
‘Others will be covetous, but here we will not be covetous.’
‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have ill will, but here we will not have ill will.’
‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong view, but here we will have right view.’
‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong thought, but here we will have right thought.’
‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong speech, but here we will have right speech.’
‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong action, but here we will have right action.’
‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong livelihood, but here we will have right livelihood.’
‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong effort, but here we will have right effort.’
‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong mindfulness, but here we will have right mindfulness.’
‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong immersion, but here we will have right immersion.’
‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong knowledge, but here we will have right knowledge.’
‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo.
‘Others will have wrong freedom, but here we will have right freedom.’
‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be overcome with dullness and drowsiness, but here we will be rid of dullness and drowsiness.’
‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be restless, but here we will not be restless.’
‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have doubts, but here we will have gone beyond doubt.’
‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be irritable, but here we will be without anger.’
‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be hostile, but here we will be without hostility.’
‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be offensive, but here we will be inoffensive.’
‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be contemptuous, but here we will be without contempt.’
‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be jealous, but here we will be without jealousy.’
‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be stingy, but here we will be without stinginess.’
‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be devious, but here we will not be devious.’
‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be deceitful, but here we will not be deceitful.’
‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be pompous, but here we will not be pompous.’
‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be arrogant, but here we will not be arrogant.’
‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be hard to admonish, but here we will not be hard to admonish.’
‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo.
‘Others will have bad friends, but here we will have good friends.’
‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be negligent, but here we will be diligent.’
‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be faithless, but here we will have faith.’
‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be conscienceless, but here we will have a sense of conscience.’
‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be imprudent, but here we will be prudent.’
‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be unlearned, but here we will be well learned.’
‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be lazy, but here we will be energetic.’
‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be unmindful, but here we will be mindful.’
‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo.
‘Others will be witless, but here we will be accomplished in wisdom.’
‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo.
‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’
2. Cittupapādapariyāya
2. Giving Rise to the Thought
Cittuppādampi kho ahaṁ, cunda, kusalesu dhammesu bahukāraṁ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu.
Cunda, I say that even giving rise to the thought of skillful qualities is very helpful, let alone following that path in body and speech.
Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ.
That’s why you should give rise to the following thoughts. ‘Others will be cruel, but here we will not be cruel.’
‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṁ uppādetabbaṁ …pe…
‘Others will kill living creatures, but here we will not kill living creatures.’ …
‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṁ uppādetabbaṁ.
‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’
3. Parikkamanapariyāya
3. A Way Around
Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya;
Cunda, suppose there was a rough path and another smooth path to get around it.
seyyathā vā pana, cunda, visamaṁ titthaṁ assa, tassa aññaṁ samaṁ titthaṁ parikkamanāya;
Or suppose there was a rough ford and another smooth ford to get around it.
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.
In the same way, a cruel individual gets around it by not being cruel. An individual who kills gets around it by not killing. …
Micchādiṭṭhissa 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.
Thinamiddhapariyuṭṭhitassa 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.
An individual who is attached to their own views, holding them tight, and refusing to let go, gets around it by not being attached to their own views, not holding them tight, but letting them go easily.
4. Uparibhāgapariyāya
4. Going Up
Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā;
Cunda, all unskillful qualities lead downwards, while all skillful qualities lead upwards.
evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe…
In the same way, a cruel individual is led upwards by not being cruel. An individual who kills is led upwards by not killing …
sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya.
An individual who is attached to their own views, holding them tight, and refusing to let go, is led upwards by not being attached to their own views, not holding them tight, but letting them go easily.
5. Parinibbānapariyāya
5. The Exposition by Extinguishment
So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati.
If you’re sinking in the mud yourself, Cunda, it is quite impossible for you to pull out someone else who is sinking in the mud.
So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijjati.
But if you’re not sinking in the mud yourself, it is quite possible for you to pull out someone else who is sinking in the mud.
So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjati.
If you’re not tamed, trained, and extinguished yourself, it is quite impossible for you to help tame, train, and extinguish someone else.
So vata, cunda, attanā danto vinīto parinibbuto paraṁ damessati vinessati parinibbāpessatīti ṭhānametaṁ vijjati.
But if you are tamed, trained, and extinguished yourself, it is quite possible for you to help tame, train, and extinguish someone else.
Evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya.
In the same way, a cruel individual extinguishes it by not being cruel. An individual who kills extinguishes it by not killing. …
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.
Micchādiṭṭhissa 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.
Thinamiddhapariyuṭṭhitassa 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.
An individual who is attached to their own views, holding them tight, and refusing to let go, extinguishes it by not being attached to their own views, not holding them tight, but letting them go easily.
Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo.
So, Cunda, I’ve taught the expositions by way of self-effacement, giving rise to thought, the way around, going up, and extinguishing.
Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.
Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti.
Here are these roots of trees, and here are these empty huts. Practice absorption, Cunda! Don’t be negligent! Don’t regret it later! This is my instruction.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Mahācunda was happy with what the Buddha said.
Catuttālīsapadā vuttā,
Forty-four items have been stated,
sandhayo pañca desitā;
organized into five sections.
Sallekho nāma suttanto,
“Effacement” is the name of this discourse,
gambhīro sāgarūpamoti.
which is deep as the ocean.
Sallekhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.