MN8 — Sallekha sutta - Effacement
Thus have I heard:
At one time, the Blessed One was dwelling at Sāvatthī, in Jetas Grove, Anāthapiṇḍikas Park. Then, in the evening, Venerable Mahācunda arose from his solitary meditation and went to where the Blessed One was. After approaching and paying homage to the Blessed One, he sat down to one side. Sitting there, Venerable Mahācunda said to the Blessed One:
Venerable Sir, these various kinds of views arise in the world, related either to self-views or to worldly views. When a disciple contemplates the beginning, Venerable Sir, is the abandonment of these views and the relinquishment of these views achieved?
Indeed, Cunda, these various kinds of views arise in the world, related either to self-views or to worldly views. Where these views arise, persist, and occur, one should see with right wisdom as follows: This is not mine, I am not this, this is not my self. In this way, there is the abandonment of these views, the relinquishment of these views.
There is indeed a situation, Cunda, where a certain disciple, separated from sensual desires, separated from unwholesome states, enters and abides in the first jhāna, which is accompanied by initial and sustained thought, with rapture and pleasure born of seclusion. For him, there would be the thought: I dwell with effacement.
However, Cunda, in the discipline of the Noble Ones, these are not called effacements. In the discipline of the Noble Ones, these are called the abiding in joy here and now.
There is indeed a situation, Cunda, where a certain disciple, through the calming of initial and sustained thought, with inner tranquility and oneness of mind, enters and abides in the second jhāna, which is devoid of initial and sustained thought, with rapture and pleasure born of concentration. For him, there would be the thought: I dwell with effacement.
However, Cunda, in the discipline of the Noble Ones, these are not called effacements. In the discipline of the Noble Ones, these are called the abiding in joy here and now.
There is indeed a situation, Cunda, where a certain disciple, with the fading away of rapture, dwells in equanimity, mindful and clearly knowing, experiencing pleasure with the body, of which the Noble Ones declare: He dwells in equanimity, mindful, and fully aware, and experiences happiness with the body. For him, there would be the thought: I dwell with effacement.
However, Cunda, in the discipline of the Noble Ones, these are not called effacements. In the discipline of the Noble Ones, these are called the abiding in joy here and now.
There is indeed the possibility, Cunda, that a certain disciple here, having abandoned pleasure and displeasure, and with the disappearance of prior joy and sorrow, may enter and dwell in the fourth jhāna, which is beyond both pleasure and sorrow, and is purified by equanimity and mindfulness. For him, there would be this thought, I dwell with austerity. But these, Cunda, are not called austerities in the discipline of the Noble Ones. These are called pleasant dwellings in the discipline of the Noble Ones.
There is indeed the possibility, Cunda, that a certain disciple here, having completely surpassed perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of diversity, may enter and dwell in the realm of infinite space, thinking, Space is infinite. For him, there would be this thought, I dwell with austerity. But these, Cunda, are not called austerities in the discipline of the Noble Ones. These are called peaceful dwellings in the discipline of the Noble Ones.
There is indeed the possibility, Cunda, that a certain disciple here, having completely surpassed the realm of infinite space, may enter and dwell in the realm of infinite consciousness, thinking, Consciousness is infinite. For him, there would be this thought, I dwell with austerity. But these, Cunda, are not called austerities in the discipline of the Noble Ones. These are called peaceful dwellings in the discipline of the Noble Ones.
There is indeed the possibility, Cunda, that a certain disciple here, having completely surpassed the realm of infinite consciousness, may enter and dwell in the realm of nothingness, thinking, There is nothing. For him, there would be this thought, I dwell with austerity. But these, Cunda, are not called austerities in the discipline of the Noble Ones. These are called peaceful dwellings in the discipline of the Noble Ones.
There is indeed the possibility, Cunda, that a certain disciple here, having completely surpassed the realm of nothingness, may enter and dwell in the realm of neither-perception-nor-non-perception. For him, there would be this thought, I dwell with austerity. But these, Cunda, are not called austerities in the discipline of the Noble Ones. These are called peaceful dwellings in the discipline of the Noble Ones.
1. The Method of Austerity
Here indeed, Cunda, you must make austerity. Others will be harmful; we will be harmless here—this is the austerity you must make. Others will take life; we will abstain from taking life here—this is the austerity you must make. Others will steal; we will abstain from stealing here—this is the austerity you must make.
A resolve should be made: Others might live without celibacy; we will live with celibacy here.
A resolve should be made: Others might be liars; we will abstain from lying here.
A resolve should be made: Others might engage in divisive speech; we will abstain from divisive speech here.
A resolve should be made: Others might use harsh speech; we will abstain from harsh speech here.
A resolve should be made: Others might indulge in idle chatter; we will refrain from idle chatter here.
A resolve should be made: Others might be covetous; we will be free from covetousness here.
A resolve should be made: Others might have malicious intent; we will maintain a mind free from ill will here.
A resolve should be made: Others might hold wrong views; we will hold right views here.
A resolve should be made: Others might have wrong intentions; we will have right intentions here.
A resolve should be made: Others might use wrong speech; we will use right speech here.
A resolve should be made: Others might engage in wrong actions; we will engage in right actions here.
A resolve should be made: Others might follow a wrong livelihood; we will follow a right livelihood here.
A resolve should be made: Others might make wrong efforts; we will make right efforts here.
A resolve should be made: Others might have wrong mindfulness; we will have right mindfulness here.
A resolve should be made: Others might have wrong concentration; we will have right concentration here.
A resolve should be made: Others might have wrong knowing; we will have right knowing here.
A resolve should be made: Others might have wrong liberation; we will have right liberation here.
A resolve should be made: Others might be overcome by sloth and torpor; we will be free from sloth and torpor here.
A resolve should be made: Others might be agitated; we will be unagitated here.
A resolve should be made: Others might be doubtful; we will overcome doubt here.
A resolve should be made: Others might be angry; we will be free from anger here.
A resolve should be made: Others might bear grudges; we will be free from grudges here.
Others will be envious, but we will remain free from envy; thus, austerity should be practiced.
Others will be deceitful, but we will remain free from deceit; thus, austerity should be practiced.
Others will be jealous, but we will remain free from jealousy; thus, austerity should be practiced.
Others will be stingy, but we will remain generous; thus, austerity should be practiced.
Others will be crafty, but we will remain straightforward; thus, austerity should be practiced.
Others will be dishonest, but we will remain sincere; thus, austerity should be practiced.
Others will be stubborn, but we will remain pliant; thus, austerity should be practiced.
Others will be arrogant, but we will remain humble; thus, austerity should be practiced.
Others will be untrustworthy, but we will remain faithful; thus, austerity should be practiced.
Others will be friends with bad people, but we will be friends with virtuous people; thus, austerity should be practiced.
Others will be heedless, but we will remain heedful; thus, austerity should be practiced.
Others will lack faith, but we will have faith; thus, austerity should be practiced.
Others will be shameless, but we will have a sense of shame; thus, austerity should be practiced.
Others will be careless, but we will be careful; thus, austerity should be practiced.
Others will be unlearned, but we will be learned; thus, austerity should be practiced.
Others will be lazy, but we will be resolute and energetic; thus, austerity should be practiced.
Others will be forgetful, but we will remain mindful; thus, austerity should be practiced.
Others will have little wisdom, but we will be endowed with wisdom; thus, austerity should be practiced.
Others will be attached to wrong views, clinging and unable to relinquish things, but we will not be attached to wrong views, without clinging, and able to relinquish things; thus, austerity should be practiced.
Mental cultivation should also be emphasized, O Cunda, in the development of wholesome qualities, let alone in bodily and verbal actions that accord with this.
Therefore, O Cunda, thinking, Others will be violent, but we will remain non-violent, a mindset should be cultivated.
Others will take life, but we will abstain from taking life; thus, a mindset should be cultivated... etc.
The translation of the Pali passage is as follows:
One should generate the intention: Others will be attached to their views, grasping them tightly and having difficulty in relinquishing them. But in this case, we will not cling to views, will not grasp them tightly, and will have an easy time relinquishing them.
3. Discourse on Transformation
Just as, Cunda, there might be a rough path, for which there is another smooth path for crossing;
or similarly, Cunda, there might be a rough ford, for which there is another smooth ford for crossing;
in the same way, Cunda, non-violence serves as a transformation for a violent person, abstaining from taking life serves as a transformation for a person given to taking life, abstaining from taking what is not given serves as a transformation for a person given to taking what is not given, abstaining from sexual misconduct serves as a transformation for a person who engages in sexual misconduct, abstaining from false speech serves as a transformation for a person given to false speech, abstaining from slanderous speech serves as a transformation for a person given to slanderous speech, abstaining from harsh speech serves as a transformation for a person given to harsh speech, abstaining from idle chatter serves as a transformation for a person given to idle chatter, absence of covetousness serves as a transformation for a covetous person, and absence of ill will serves as a transformation for a person with ill will.
Right view serves as a transformation for a person with wrong view, right intention serves as a transformation for a person with wrong intention, right speech serves as a transformation for a person with wrong speech, right action serves as a transformation for a person with wrong action, right livelihood serves as a transformation for a person with wrong livelihood, right effort serves as a transformation for a person with wrong effort, right mindfulness serves as a transformation for a person with wrong mindfulness, right concentration serves as a transformation for a person with wrong concentration, right knowing serves as a transformation for a person with wrong knowing, and right liberation serves as a transformation for a person with wrong liberation.
For a person overwhelmed by sloth and torpor, the absence of sloth and torpor comes through exertion. For a person agitated, calmness comes through exertion. For a person in doubt, freedom from doubt comes through exertion. For an angry person, freedom from anger comes through exertion. For a resentful person, freedom from resentment comes through exertion. For a jealous person, freedom from jealousy comes through exertion. For an envious person, freedom from envy comes through exertion. For a stingy person, freedom from stinginess comes through exertion. For a deceitful person, freedom from deceit comes through exertion. For an obstinate person, freedom from obstinacy comes through exertion. For a conceited person, humility comes through exertion. For a disobedient person, obedience comes through exertion. For a person with evil friends, good friends come through exertion. For a negligent person, heedfulness comes through exertion. For a faithless person, faith comes through exertion. For a shameless person, moral shame comes through exertion. For a person without moral fear, moral fear comes through exertion. For a person with little learning, learning comes through exertion. For a lazy person, effort comes through exertion. For a person with poor mindfulness, established mindfulness comes through exertion. For a person with poor wisdom, the attainment of wisdom comes through exertion. For a person clinging to wrong views with a tendency of non-abandonment, non-clinging to wrong views with a tendency of easy abandonment comes through exertion.
Upper Section Application:
Just as, Cunda, any unwholesome states are all conducive to a lower path, any wholesome states are all conducive to a higher path; likewise, Cunda, for a violent person, non-violence comes through ascent, for a person killing living beings, restraint from killing living beings comes through ascent, ... for a person clinging to wrong views with a tendency of non-abandonment, non-clinging to wrong views with a tendency of easy abandonment comes through ascent.
Application of Final Nibbana:
It is not possible, Cunda, for one who is entangled to free someone else who is entangled. However, it is possible, Cunda, for one who is free from entanglement to free someone else who is entangled.
It is not possible, Cunda, for one who is untrained, undisciplined, and not fully realized to train, discipline, or lead someone else to full realization. However, it is possible, Cunda, for one who is trained, disciplined, and fully realized to train, discipline, and lead someone else to full realization.
In the same way, Cunda, for a violent person there arises non-violence for liberation; for one who kills living beings, abstention from killing living beings arises for liberation.
For one who takes what is not given, abstention from taking what is not given arises for liberation.
For one who is unchaste, abstention from unchastity arises for liberation.
For one who speaks falsehood, abstention from false speech arises for liberation.
For one who engages in divisive speech, abstention from divisive speech arises for liberation.
For one who engages in harsh speech, abstention from harsh speech arises for liberation.
For one who engages in idle chatter, abstention from idle chatter arises for liberation.
For one who is covetous, non-covetousness arises for liberation.
For one with a malevolent mind, non-ill will arises for liberation.
For one with wrong view, right view arises for liberation.
For one with wrong intention, right intention arises for liberation.
For one with wrong speech, right speech arises for liberation.
For one with wrong action, right action arises for liberation.
For one with wrong livelihood, right livelihood arises for liberation.
For one with wrong effort, right effort arises for liberation.
For one with wrong mindfulness, right mindfulness arises for liberation.
For one with wrong concentration, right concentration arises for liberation.
For one with wrong knowing, right knowing arises for liberation.
For one with wrong liberation, right liberation arises for liberation.
For one overwhelmed by sloth and torpor, freedom from sloth and torpor arises for liberation.
For one who is agitated, non-agitation arises for liberation.
For a person plagued by doubt, the absence of doubt leads to Nibbāna.
For an angry person, the absence of anger leads to Nibbāna.
For one inclined to enmity, the absence of enmity leads to Nibbāna.
For one who is deceitful, the absence of deceit leads to Nibbāna.
For one who harbors envy, the absence of envy leads to Nibbāna.
For one who is stingy, the absence of stinginess leads to Nibbāna.
For one who is fraudulent, sincerity leads to Nibbāna.
For one who is deceptive, the absence of deception leads to Nibbāna.
For one who is stubborn, humility leads to Nibbāna.
For one who is conceited, modesty leads to Nibbāna.
For one who is difficult to admonish, obedience leads to Nibbāna.
For one with bad friends, good companionship leads to Nibbāna.
For one who is negligent, diligence leads to Nibbāna.
For one who lacks faith, faith leads to Nibbāna.
For one who lacks a sense of shame, shame leads to Nibbāna.
For one devoid of fear of wrongdoing, fear of wrongdoing leads to Nibbāna.
For one with little learning, great learning leads to Nibbāna.
For a lazy person, arousal of energy leads to Nibbāna.
For one who is forgetful, mindfulness leads to Nibbāna.
For one with little wisdom, the attainment of wisdom leads to Nibbāna.
For one clinging to views and attachments, the absence of clinging and the relinquishing of attachments lead to Nibbāna.
Thus, Cunda, I have expounded the discourse on effacement, on the arousal of the mind, on progress, on the higher path, and on Nibbāna.
Cunda, what a Teacher, out of compassion, should do for the welfare of his disciples, I have done for you. Here are the forest groves, here are the empty huts. Meditate, Cunda, do not be negligent, do not be regretful later, this is our instruction.
Thus spoke the Blessed One.
Venerable Mahā Cunda delightedly approved of the Blessed Ones words.
Forty words have been spoken,
Five are the sections taught;
This is the discourse on effacement,
Deep like the ocean.
The Discourse on Effacement, the eighth, is concluded.