Other Translations: Deutsch , ગુજરાતી , Italiano , Polski , ру́сский язы́к , Srpski
From: , ,
Majjhima Nikāya 8 Middle Discourses 8
Sallekhasutta Self-Effacement
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Of the two parallels to this sutta, MA 91 takes place at the Ghositārāma in Kosambī, while EA 47.9 is set in the Squirrels’ Feeding Ground at Rājagaha. The specifics of narrative backgrounds often vary; they are not “the Buddha’s word”, but rather were added by editors at some point.
Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahācundo bhagavantaṁ etadavoca: Then when it was evening, the venerable Mahā Cunda rose from meditation, and he went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said: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: There are various Cundas whose connection is unclear. Mahācunda was one of the great disciples (MN 118, AN 6.17), who later brought the Dhamma to the land of the Cetīs (AN 6.46, AN 10.24). He once stayed with Channa and Sāriputta (MN 144:4.1, SN 35.87:1.2); the commentaries say he was in fact Sāriputta’s younger brother. They also identify him with the “novice Cunda” who reported the deaths of Sāriputta (SN 47.13:1.3) and Mahāvīra (DN 29:2.1, MN 104:3.1), explaining that the title “novice” was a nickname that persisted from the time he ordained as a young novice. It is unclear whether the commentaries take the Cundaka of DN 16:4.39.2 = Ud 8.5:14.3 to be the same person, but he is there performing a similar role as carer adjacent to the Buddha’s death. Later there appears a Cūḷacunda (Tha Ap 52:13.3). Thus there may have been one person known by different names, or several people whose stories have become conflated.
“yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti—‘Venerable sir, (there are) these various views that arise in the world“Sir, there are many different views that arise in the world
attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—associated either with self-doctrines or with world-doctrines:connected with theories of self or with theories of the cosmos. These are discussed many times in the suttas, for example doctrines of the self at MN 2:8.2 and MN 44; of the cosmos at MN 63 and MN 72; and of both at DN 1:1.30.1 and MN 102:14.1.
ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī”ti? (now) does the abandoning and relinquishing of such views come about in a bhikkhu who is giving attention only to the beginning?’“giving attention only to the beginning”. Commentary: This is the meaning: Does the abandoning and relinquishment of these views, Lord, take place for a bhikkhu “attending only to the beginning” (ādi-meva adhikarontassa)—i.e. attending only to the first attention combined with insight (vipassanā) without even having reached the Path of Stream Entrance (appatvā pi sotapattimaggam vipassanāmissakapathamanasikārameva manasikarontassa bhikkhuno)—do they come about merely by this means? This Thera, though free from self-overestimation himself, asked the question as though he was subject to self-overestimation, in order that those who were victims of self-overestimation might abandon it. Others explain: Some pupils of this Thera thought that the eradication of these views comes about merely by the initial attention (ādimanasikāreneva), some by abiding in the meditative attainments, some by effacement. For their sake he questioned the Exalted One.How does a mendicant who is focusing on the starting point give up and let go of these views?” The idiom ādimeva elsewhere occurs only when the Buddha gives a mendicant instructions for a retreat. Typically (SN 47.3:1.6, SN 47.15:1.4, SN 47.16:1.4) he says to “purify the starting point of skillful qualities”, namely ethics (sīla) and views (diṭṭhi), on the latter of which Mahācunda is seeking clarification. | In the Pali the question is phrased directly and is sometimes translated “do they give them up?”, but the idiom evametāsaṁ shifts the sense to “how do they give them up?” (MN 74:6.14, MN 137:16.8). And that is indeed the answer the Buddha gives. The commentary explains it similarly (etena upāyena etāsaṁ), and both Chinese texts have 云何 here, which typically stands for kathaṁ (“how”).
“Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti—‘There are, Cunda, these various views that arise in the world“Cunda, there are many different views that arise in the world
attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—associated either with self-doctrine or with world-doctrine:connected with theories of self or with theories 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. (Now) whatever (the basis) those views arise on, whatever they underlie, whatever they are exercised on, when a man sees (that basis) as it actually is with right understanding thus: “This is not mine, this is not I, this is not myself”, then in that way comes about in him the abandoning of such views, and likewise the relinquishment of them.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.’ This is the insight of stream-entry, where wrong views are fully abandoned by means of the clarified wisdom that sees the truth of conditionality. The remainder of the sutta discusses the practice leading to this point.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyya. ‘It is possible here that secluded from sensual desires, secluded from unprofitable dhammas, some bhikkhu enters upon and abides in the first jhāna which is accompanied by initial application and sustained application, with happiness and pleasure born of seclusion.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: He might (think) thus:They might think
‘sallekhena viharāmī’ti. “I am abiding in effacement”.they’re practicing self-effacement. The term “self-effacement” that lends the sutta its title is Pali sallekha, which has the sense of “rubbing out” (an inscription or mark). It is associated with such virtues as contentment, seclusion, and simplicity (eg. MN 3:3.25). Here it refers to the strength of character to persist in “effacing” unwholesome qualities through developing their opposites, no matter what others might do. | Not to be confused with the Jain sallekhanā, where practitioners at the end of life refuse all food (Tattvārthasūtra 7.22). In fact, this sutta appears to emphasize the gentle nature of the Buddha’s approach in deliberate contrast with the stern austerities of the Jains.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But it is not these (attainments) that are called “effacement” in the Noble One’s discipline:But in the training of the Noble One these are not called ‘self-effacement’;
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. these are called “a pleasant abiding here and now” in the Noble One’s discipline.they’re called ‘blissful meditations in this life’. The sutta is not deprecating the jhānas, for they are a fundamental part of the early Buddhist path, and as such are included later under the heading of “right immersion” (MN 8:12.19). Indeed, the sutta ends with the Buddha encouraging Cunda to practice jhāna. Rather, this text emphasizes the need to actively develop all aspects of the path, humble or exalted, and integrate them in every aspect of life, rather than solely relying on meditation in seclusion.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyya. ‘It is possible here that with the stilling of initial and sustained application, some bhikkhu enters upon and abides in the second jhāna which has self-confidence and singleness of mind without initial and sustained application, with happiness and pleasure born of concentration.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: He might (think) thus:They might think
‘sallekhena viharāmī’ti. “I am abiding in effacement”.they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But it is not these (attainments) that are called “effacement” in the Noble One’s discipline:But in the training of the Noble One these are not called ‘self-effacement’;
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. these are called “a pleasant abiding here and now” in the Noble One’s discipline.they’re called ‘blissful meditations in this 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 is possible here that with the fading as well of happiness 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”.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, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Tassa evamassa: He might (think) thus:They might think
‘sallekhena viharāmī’ti. “I am abiding in effacement”.they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But it is not these (attainments) that are called “effacement” in the Noble One’s discipline:But in the training of the Noble One these are not called ‘self-effacement’;
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. these are called “a pleasant abiding here and now” in the Noble One’s discipline.they’re called ‘blissful meditations in this 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 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 has purity of mindfulness due to equanimity.It’s possible that some mendicant, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, might enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Tassa evamassa: He might (think) thus:They might think
‘sallekhena viharāmī’ti. “I am abiding in effacement”.they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But it is not these (attainments) that are called “effacement” in the Noble One’s discipline:But in the training of the Noble One these are not called ‘self-effacement’;
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. these are called “a pleasant abiding here and now” in the Noble One’s discipline.they’re called ‘blissful meditations in this life’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihareyya. ‘It is possible here that with complete surmounting of perceptions of form, with disappearance of perceptions of resistance, with non-attention to perceptions of difference, (aware that) “space is infinite”, some bhikkhu enters upon and abides in the base consiting of the infinity of space.There is no consciousness connected with the five doors (or senses) though this has not operated in any of the four jhāna.It’s possible that some mendicant, going totally beyond perceptions of form, with the disappearance 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: He might (think) thus:They might think
‘sallekhena viharāmī’ti. “I am abiding in effacement”.they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But it is not these attainments that are called “effacement” in the Noble One’s discipline:But in the training of the Noble One these are not called ‘self-effacement’;
Santā ete vihārā ariyassa vinaye vuccanti. these are called “quiet abidings” in the Noble One’s discipline.they’re called ‘peaceful meditations’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihareyya. ‘It is possible here that by completely surmounting the base consisting of the infinity of space, (aware that) “consciousness is infinite”, some bhikkhu enters upon and abides in the base consisting of the infinity of consciousness.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: He might … 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. “quiet abidings” in the Noble One’s discipline.they’re called ‘peaceful meditations’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihareyya. ‘It is possible here that by completely surmounting the base consisting of the infinity of consciousness, (aware that) “there is nothing”, some bhikkhu enters upon and abides in the base consisting of nothingness.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: He might … 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. these are called “quiet abidings” in the Noble One’s discipline.they’re called ‘peaceful meditations’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyya. ‘It it possible here that by completely surmounting the base consisting of nothingness, some bhikkhu enters upon and abides in the base consisting of neither-perception-nor-non-perception.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: He might (think) thus:They might think
‘sallekhena viharāmī’ti. “I am abiding in effacement”.they’re practicing self-effacement.
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But these (attainments) are not called “effacement” in the Noble One’s discipline;But in the training of the Noble One these are not called ‘self-effacement’;
Santā ete vihārā ariyassa vinaye vuccanti. these are called “quiet abidings” in the Noble One’s discipline.they’re called ‘peaceful meditations’.
1. Sallekhapariyāya (Effacement)1. The Exposition of Self-Effacement
Idha kho pana vo, cunda, sallekho karaṇīyo. ‘Now, Cunda, here is where effacement can be effected:Now in this regard, Cunda, you should work on self-effacement in each of the following ways. The phrase “work on self-effacement” (sallekho karaṇīyo) recurs in each clause but is abbreviated in translation. It echoes the phrase sikkhā karaṇīyā (“this training should be done”) which ends each of the Vinaya “training rules”. Both cases emphasize the active application of effort.
‘Pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti sallekho karaṇīyo. ‘1. Others will be cruel; we shall not be cruel here: effacement can be effected thus.‘Others will be cruel, but here we will not be cruel.’ The list of unskillful qualities forms the skeleton of the rest of the sutta, being repeated five times with variations in the presentation. The Pali has 44 items, while MA 91 has 31 and EA 47.9 has 16. I note where the items appear in standard doctrinal lists. | Non-cruelty is mentioned first as it is the foundation of good qualities and the first moral precept, to not kill.
‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘2. Others will kill living beings; we shall abstain from killing living beings here: effacement can be effected thus.‘Others will kill living creatures, but here we will not kill living creatures.’ These ten make up the ten ways of doing of skillful deeds.
‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘3. Others will take what is not given; we shall abstain from taking what is not given here: effacement …‘Others will steal, but here we will not steal.’
‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. ‘4. Others will not live the life divine; we shall live the life divine here: effacement …‘Others will be unchaste, but here we will not be unchaste.’
‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘5. Others will speak falsehood; we shall abstain from flase speech here: effacement …‘Others will lie, but here we will not lie.’
‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘6. Others will speak maliciously; we shall abstain from malicious speech here: effacement …‘Others will backbite, but here we will not backbite.’
‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘7. Others will speak harshly; we shall abstain from harsh speech here: effacement …‘Others will speak harshly, but here we will not speak harshly.’
‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘8. Others will gossip; we shall abstain from gossip here: effacement …‘Others will talk nonsense, but here we will not talk nonsense.’
‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. ‘9. Others will be covetous; we shall be uncovetous here: effacement …‘Others will be covetous, but here we will not be covetous.’
‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. ‘10. Others will have a mind of ill-will; we shall have no mind of ill-will here: effacement …‘Others will have ill will, but here we will not have ill will.’
‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. ‘11. Others will have wrong view; we shall have right views here: effacement …‘Others will have wrong view, but here we will have right view.’ This item performs double-duty as both the last of the ten ways of doing skillful deeds and the first of the noble eight (or ten) fold path.
‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. ‘12. Others will have wrong intention; we shall have right intention here: effacement …‘Others will have wrong purpose, but here we will have right purpose.’
‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. ‘13. Others will have wrong speech; we shall have right speech here: effacement …‘Others will have wrong speech, but here we will have right speech.’
‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. ‘14. Others will have wrong action; we shall have right action here: effacement …‘Others will have wrong action, but here we will have right action.’
‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. ‘15. Others will have wrong livelihood; we shall have right livelihood here: effacement …‘Others will have wrong livelihood, but here we will have right livelihood.’
‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. ‘16. Others will have wrong effort; we shall have right effort here: effacement …‘Others will have wrong effort, but here we will have right effort.’
‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. ‘17. Others will have wrong mindfulness; we shall have right mindfulness here: effacement …‘Others will have wrong mindfulness, but here we will have right mindfulness.’
‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. ‘18. Others will have wrong concentration; we shall have right concentration here: effacement …‘Others will have wrong immersion, but here we will have right immersion.’
‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. ‘19. Others will have wrong knowledge; we shall have right knowledge here: effacement …‘Others will have wrong knowledge, but here we will have right knowledge.’ These two items are sometimes added to the eightfold path to make ten (eg. MN 117:35.13). They are missing in both parallels.
‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo. ‘20. Others will have wrong deliverance; we shall have right deliverance here: effacement …‘Others will have wrong freedom, but here we will have right freedom.’
‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo. ‘21. Others will be obsessed by sleepiness and drowsiness; we shall be free from sleepiness and drowsiness here: effacement …‘Others will be overcome with dullness and drowsiness, but here we will be rid of dullness and drowsiness.’ This is the third of the five hindrances, and the final two follow in sequence. The first two of the hindrances appear above as “covetousness” and “ill will” in the ten ways of doing unskillful deeds. Notably, the same pattern occurs in MA 91, which speaks to a common ancestor on this point. This shows that these items were organized to eliminate repetition, but in other cases (such as the kinds of wrong speech and wrong action) items do repeat.
‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. ‘22. Others will be agitated, we shall not be agitated here: effacement …‘Others will be restless, but here we will not be restless.’
‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. ‘23. Others will be uncertain; we shall get beyond uncertainty here: effacement …‘Others will have doubts, but here we will have gone beyond doubt.’
‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. ‘24. Others will be angry; we shall not be angry here: effacement …‘Others will be irritable, but here we will be without anger.’ These ten are included in the sixteen blemishes of MN 7.
‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. ‘25. Others will be inimical; we shall be without enmity here: effacement …‘Others will be acrimonious, but here we will be without acrimony.’
‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. ‘26. Others will be contemptuous; we shall not be contemptuous here: effacement …‘Others will be offensive, but here we will be inoffensive.’
‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. ‘27. Others will be domineering; we shall not be domineering here: effacement …‘Others will be contemptuous, but here we will be without contempt.’
‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. ‘28. Others will be envious; we shall not be envious here: effacement …‘Others will be jealous, but here we will be without jealousy.’
‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. ‘29. Others will be avaricious; we shall not be avaricious here: effacement …‘Others will be stingy, but here we will be without stinginess.’
‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. ‘30. Others will be fraudulent; we shall not be fraudulent here: effacement …‘Others will be devious, but here we will not be devious.’
‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. ‘31. Others will be deceitful; we shall not be deceitful here: effacement …‘Others will be deceitful, but here we will not be deceitful.’
‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. ‘32. Others will be obdurate; we shall not be obdurate here: effacement …‘Others will be pompous, but here we will not be pompous.’
‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. ‘33. Others will be haughty; we shall not be haughty here: effacement …‘Others will be arrogant, but here we will not be arrogant.’
‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. ‘34. Others will be difficult to admonish; we shall be easy to admonish here: effacement …‘Others will be hard to admonish, but here we will not be hard to admonish.’ These three items are not part of a defined set, and in addition are absent from MA 91.
‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. ‘35. Others will have bad friends; we shall have good friends here: effacement …‘Others will have bad friends, but here we will have good friends.’
‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. ‘36. Others will be negligent; we shall be diligent here: effacement …‘Others will be negligent, but here we will be diligent.’
‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. ‘37. Others will be faithless; we shall be faithful here: effacement …‘Others will be faithless, but here we will have faith.’ These are the seven good (and bad) qualities of MN 53:11.1.
‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. ‘38. Others will be conscienceless; we shall be conscience-minded here: effacement can be effected thus.‘Others will be conscienceless, but here we will have a sense of conscience.’
‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. ‘39. Others will be shameless; we shall have shame here: effacement can be effected thus.‘Others will be imprudent, but here we will be prudent.’
‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. ‘40. Others will be of little learning; we shall be of great learning here: effacement …‘Others will be unlearned, but here we will be well learned.’
‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. ‘41. Others will be idle; we shall have aroused energy here: effacement …‘Others will be lazy, but here we will be energetic.’
‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. ‘42. Others will be unmindful; we shall have established mindfulness here: effacement …‘Others will be unmindful, but here we will be mindful.’
‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. ‘43. Others will have poor understanding; we shall possess understanding here: effacement can be effected thus.‘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. ‘44. Others will misapprehend according to their individual views, hold on (to them) tenaciously and relinquish (them) with difficulty; we shall not misapprehend according to individual views, shall not hold on tenaciously, and shall relinquish with ease: effacement can be effected thus.‘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.’ Typically this follows “corrupt wishes and wrong view” (eg. AN 6.36:2.5, DN 33:2.2.61), thus is not part of a defined set in this sutta, and is also absent from MA 91.
2. Cittupapādapariyāya (Arising of Consciousness)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 the arising of mind in profitable dhammas is of great importance, so what should be said of bodily and verbal operations consequent thereupon? Therefore, Cunda: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. This round foregrounds the “starting point”. Before we do anything, we think of doing it, and that in itself is powerful, as it sets the mind in a certain direction. For the Buddha, the mental intentions that underlie bodily behaviors are crucial, whereas for the Jains it is the bodily behaviors themselves that matter.
Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ. ‘1. Mind should be aroused thus: Others will be cruel; we shall not be cruel here.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… ‘2. Mind should be aroused thus: Others will kill living beings; we shall not kill living beings here. ‘3-43 … ’‘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. ‘44. Mind should be aroused thus: Others will misapprehend according to individual views, hold on (to them) tenaciously and relinquish (them) with difficulty; we shall not misapprehend according to individual views, shall not hold on tenaciously, and shall relinquish with ease.‘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. Bypassing
Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; ‘Cunda, suppose there were an uneven path and another even path by which to avoid it;Cunda, suppose there was a rough path and another smooth path to get around it. When the path is rough, the Buddha encourages us to find a smoother path. The undertakings of the Buddhist path should be pleasant and lead to happiness. While the path can be difficult, the difficulty itself is of no value. This is in implicit contrast with the Jains, who gave themselves to “burning off” (tapas) kamma through agonizing austerities.
seyyathā vā pana, cunda, visamaṁ titthaṁ assa, tassa aññaṁ samaṁ titthaṁ parikkamanāya; and suppose there were an uneven ford and another even ford by which to avoid it, so too: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. ‘1. A person given to cruelty has non-cruelty by which to avoid it. ‘2. One given to killing living beings has abstention from killing living beings by which to avoid it. ‘3. One given to taking what is not given has abstention from taking what is not given by which to avoid it. ‘4. One given to what is not the life divine has the life divine by which to avoid it. ‘5. One given to false speech has abstention from false speech by which to avoid it. ‘6. One given to malicious speech has abstention from malicious speech by which to avoid it. ‘7. One given to harsh speech has abstention from harsh speech by which to avoid it. ‘8. One given to gossip has abstention from gossip by which to avoid it. ‘9. One given to covetousness has uncovetousness by which to avoid it. ‘10. One given to a mind of ill-will has non-ill-will by which to avoid it.In the same way, a cruel individual bypasses it by not being cruel. An individual who kills bypasses 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. ‘11. One given to wrong view has right view by which to avoid it. ‘12. One given to wrong intention has right intention by which to avoid it. ‘13. One given to wrong speech has right speech by which to avoid it. ‘14. One given to wrong action has right action by which to avoid it. ‘15. One given to wrong livelihood has right livelihood by which to avoid it. ‘16. One given to wrong effort has right effort by which to avoid it. ‘17. One given to wrong mindfulness has right mindfulness by which to avoid it. ‘18. One given to wrong concentration has right concentration by which to avoid it. ‘19. One given to wrong knowledge has right knowledge by which to avoid it. ‘20. One given to wrong deliverance has right deliverance by which to avoid it.
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. ‘21. One obsessed by sluggishness and drowsiness has freedom from sluggishness ane drowsiness by which to avoid it. ‘22. One given to distraction has non-distraction by which to avoid it. ‘23. One given to uncertainty has the state of having got beyond uncertainty by which to avoid it. ‘24. One given to anger has non-anger by which to avoidit. ‘25. One given to enmity has non-enmity by which to avoid it. ‘26. One given to contempt has non-contempt by which to avoid it. ‘27. One given to domineering has non-domineering by which to avoid it. ‘28. One given to envy has non-envy by which to avoid it. ‘29. One given to avarice has non-avarice by which to avoid it. ‘30. One given to fraud has non-fraud by which to avoid it. ‘31. One given to deceit has non-deceit by which to avoid it. ‘32. One given to obduracy has non-obduracy by which to avoid it. ‘33. One given to haughtiness has non-haughtiness by which to avoid it. ‘34. One given to difficulty of admonishment has ease of admonishment by which to avoid it ‘35. One given to making bad friends has making good friends by which to avoid it. ‘36. One given to negligence has diligence by which to avoid it. ‘37. One given to faithlessness has faith by which to avoid it. ‘38. One given to lack of conscience has conscience by which to avoid it. ‘39. One given to shamelessness has shame by which to avoidit. ‘40. One given to little learning has great learning by which to avoid it. ‘41. One given to idleness has aroused energy by which to avoid it. ‘42. One given to forgetfulness has establishment of mindfulness by which to avoid it. ‘43. One given to lack of understanding has perfection of understanding by which to avoid it. ‘44. One given to misapprehension according to individual views, to holding on (to them) tenaciously, and to difficulty in relinquishing them, has not misapprehending according to individual views, not holding on tenaciously, and ease in relinquishment, by which to avoid it.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 (The Lower and The Higher State)4. Going Up
Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā; ‘Cunda, just as no matter what unprofitable dhammas there are, they all lead to a lower state; and just as, no matter what profitable dhammas there are, they all lead to a higher state, so too:Cunda, all unskillful qualities lead downwards, while all skillful qualities lead upwards. This round emphasizes the unifying quality of good and bad, so that any good deed, no matter how small or insignificant, leads in the same direction.
evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe… ‘1. A person given to cruelty has non-cruelty as a higher state. ‘2. One given to killing living beings has abstention from killing living beings as a higher state. ‘3-43 ...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. ‘44. One given to misapprehension according to individual views, to holding on (to them) tenaciously, and to difficulty in relinquishing (them), has not misapprehending according to individual views, not holding on tenaciously, and ease in relinquishing, as a higher state.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. ‘Cunda, that one who is himself floundering in a slough should pull out another who is floundering in the slough is not possible;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. that one who is not himself floundering in a slough should pull out another who is floundering in the slough is possible;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. that one who is himself untamed, undisciplined, and unattained to Nibbāna, should tame another, discipline him, and lead him to Nibbāna, is not possible;If you’re not tamed, trained, and quenched 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. that one who is himself tamed, disciplined and attained to Nibbāna should tame another, discipline him and lead him to Nibbāna, is possible. So too:But if you are tamed, trained, and quenched yourself, it is quite possible for you to help tame, train, and extinguish someone else. The Buddha only ever taught people to do what he himself had achieved, following the same path he had discovered.
Evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. ‘1. A person given to cruelty has non-cruelty by which to attain Nibbāna. ‘2. One given to killing living beings by which to attain Nibbāna.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. ‘3-43....
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. ‘44. One given to misapprehension according to individual views, to holding on (to them) tenaciously, and to difficulty in relinquishing (them), has, not misapprehending according to individual views, not holding on tenaciously, ease in relinquishing, by which to attain Nibbāna.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, the way of effacement has been shown by me, the way of arising of mind has been shown by me, the way of avoidance has been shown by me, the way of the higher state has been shown by me, and the way of Nibbāna has been shown by me.So, Cunda, I’ve taught the expositions by way of self-effacement, arising of thought, bypassing, going up, and extinguishing. The Buddha lists the five rounds of the forty-four items.
Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. ‘What should be done for his disciples out of pity by a Master who seeks their welfare and has pity (on them), that I have done for you, Cunda. Out of sympathy, 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. There are these roots of trees, these empty huts. Develop jhāna, Cunda, do not delay, lest you later regret it. This is our message for you.’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.” While this exhortation is addressed to Cunda, it is phrased in plural, indicating that it is intended for the whole audience.
Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said.
Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti. The venerable Mahā Cunda was satisfied, and he delighted in the Blessed One’s words.Satisfied, Venerable Mahācunda approved what the Buddha said.
Catuttālīsapadā vuttā, Forty-four items have been stated, It is unusual for a summary verse (uddāna) to be added to an individual sutta. It is not mentioned in the commentary or subcommentary, nor is it found in the PTS edition, nor is there an equivalent in either Chinese parallel. It has obviously been added by redactors at some point. I translate it here due to its inherent interest; normally I leave the uddānas at the end of a chapter or other section untranslated, as they consist of little more than a list of the titles of suttas.
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.