mn8:1.1So I have heard. 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.

mn8:2.1Then 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 (MN118:, AN6.17), who later brought the Dhamma to the land of the Cetīs (AN6.46, AN10.24). He once stayed with Channa and Sāriputta (MN144, SN35.87); 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 (SN47.13) and Mahāvīra (DN29:2.1, MN104), 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 DN16:4.39.1 (the same as) Ud8.5 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. Thus there may have been one person known by different names, or several people whose stories have become conflated.

mn8:3.1“Sir, there are many different views that arise in the world 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 MN2:8.1 and MN44; of the cosmos at MN63 and MN72; and of both at DN1:1.30.1 and MN102:14.1. 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 (SN47.3, SN47.15, SN47.16) 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?” (MN74:6.14, MN137:16.8). 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”).

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mn8:3.4“Cunda, there are many different views that arise in the world connected with theories of self or with theories of the cosmos. 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.

mn8:4.1It’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. They might think 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. MN3:3.23). 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. But in the training of the Noble One these are not called ‘self-effacement’; 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” (MN8:12.19 below). 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.

mn8:5.1It’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. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘blissful meditations in this life’.

mn8:6.1It’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.’ They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘blissful meditations in this life’.

mn8:7.1It’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. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘blissful meditations in this life’.

mn8:8.1It’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. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’.

mn8:9.1It’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. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’.

mn8:10.1It’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. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’.

mn8:11.1It’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. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’.

1. The Exposition of Self-Effacement

mn8:12.1Now, 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.

mn8:12.2‘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.

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mn8:12.3‘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.

mn8:12.4‘Others will steal, but here we will not steal.’

mn8:12.5‘Others will be unchaste, but here we will not be unchaste.’

mn8:12.6‘Others will lie, but here we will not lie.’

mn8:12.7‘Others will speak divisively, but here we will not speak divisively.’

mn8:12.8‘Others will speak harshly, but here we will not speak harshly.’

mn8:12.9‘Others will talk nonsense, but here we will not talk nonsense.’

mn8:12.10‘Others will be covetous, but here we will not be covetous.’

mn8:12.11‘Others will have ill will, but here we will not have ill will.’

mn8:12.12‘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.

mn8:12.13‘Others will have wrong thought, but here we will have right thought.’

mn8:12.14‘Others will have wrong speech, but here we will have right speech.’

mn8:12.15‘Others will have wrong action, but here we will have right action.’

mn8:12.16‘Others will have wrong livelihood, but here we will have right livelihood.’

mn8:12.17‘Others will have wrong effort, but here we will have right effort.’

mn8:12.18‘Others will have wrong mindfulness, but here we will have right mindfulness.’

mn8:12.19‘Others will have wrong immersion, but here we will have right immersion.’

mn8:12.20‘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. MN117:35.13). They are missing in both parallels.

mn8:12.21‘Others will have wrong freedom, but here we will have right freedom.’

mn8:12.22‘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.

mn8:12.23‘Others will be restless, but here we will not be restless.’

mn8:12.24‘Others will have doubts, but here we will have gone beyond doubt.’

mn8:12.25‘Others will be irritable, but here we will be without anger.’These ten are included in the sixteen blemishes of MN7.

mn8:12.26‘Others will be acrimonious, but here we will be without acrimony.’

mn8:12.27‘Others will be offensive, but here we will be inoffensive.’

mn8:12.28‘Others will be contemptuous, but here we will be without contempt.’

mn8:12.29‘Others will be jealous, but here we will be without jealousy.’

mn8:12.30‘Others will be stingy, but here we will be without stinginess.’

mn8:12.31‘Others will be devious, but here we will not be devious.’

mn8:12.32‘Others will be deceitful, but here we will not be deceitful.’

mn8:12.33‘Others will be pompous, but here we will not be pompous.’

mn8:12.34‘Others will be arrogant, but here we will not be arrogant.’

mn8:12.35‘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.

mn8:12.36‘Others will have bad friends, but here we will have good friends.’

mn8:12.37‘Others will be negligent, but here we will be diligent.’

mn8:12.38‘Others will be faithless, but here we will have faith.’These seven are the seven good (and bad) qualities of MN53:11.1.

mn8:12.39‘Others will be conscienceless, but here we will have a sense of conscience.’These seven are also in MN53

mn8:12.40‘Others will be imprudent, but here we will be prudent.’

mn8:12.41‘Others will be unlearned, but here we will be well learned.’

mn8:12.42‘Others will be lazy, but here we will be energetic.’

mn8:12.43‘Others will be unmindful, but here we will be mindful.’

mn8:12.44‘Others will be witless, but here we will be accomplished in wisdom.’

mn8:12.45‘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. AN6.36, DN33:2.2.57), thus is not part of a defined set in this sutta, and is also absent from MA 91.

2. Giving Rise to the Thought

mn8:13.1Cunda, 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. That’s why you should give rise to the following thoughts. ‘Others will be cruel, but here we will not be cruel.’ ‘Others will kill living creatures, but here we will not kill living creatures.’ … ‘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. Bypassing

mn8:14.1Cunda, 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. Or suppose there was a rough ford and another smooth ford to get around it. In the same way, a cruel individual bypasses it by not being cruel. An individual who kills bypasses it by not killing. …

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mn8:14.5An 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. Going Up

mn8:15.1Cunda, 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. In the same way, a cruel individual is led upwards by not being cruel. An individual who kills is led upwards by not killing … 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. The Exposition by Extinguishment

mn8:16.1If 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. 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. If you’re not tamed, trained, and quenched yourself, it is quite impossible for you to help tame, train, and extinguish someone else. 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.

mn8:16.5In the same way, a cruel individual extinguishes it by not being cruel. An individual who kills extinguishes it by not killing. …

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mn8:16.24An 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.

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mn8:17.1So, 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. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 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.

mn8:17.4That is what the Buddha said. Satisfied, Venerable Mahācunda approved what the Buddha said.

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1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahācundo bhagavantaṁ etadavoca:

"Yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti — attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā — ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī"ti?

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2"Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti — attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā — yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṁ ‘netaṁ mama, nesohamasmi, na me so attā’ti – evametaṁ yathābhūtaṁ sammappaññā passato evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti.

3Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

4Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

5Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṁvedeyya, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

6Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

7Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

8Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

9Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

10Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyya. Tassa evamassa: ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

1. Sallekhapariyāya

11Idha kho pana vo, cunda, sallekho karaṇīyo.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Cittupapādapariyāya

56Cittuppādampi kho ahaṁ, cunda, kusalesu dhammesu bahukāraṁ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu. Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṁ uppādetabbaṁ … pe … ‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṁ uppādetabbaṁ. (44)

3. Parikkamanapariyāya

57Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṁ titthaṁ assa, tassa aññaṁ samaṁ titthaṁ parikkamanāya; evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya, musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya. (1–10.)

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58Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya. (11–20.)

59Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhipparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya. (21–44.)

4. Uparibhāgapariyāya

60Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā; evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya … pe … sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya. (44)

5. Parinibbānapariyāya

61So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati. So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjati. So vata, cunda, attanā danto vinīto parinibbuto paraṁ damessati vinessati parinibbāpessatīti ṭhānametaṁ vijjati.

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

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

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

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64Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha — ayaṁ kho amhākaṁ anusāsanī"ti.

65Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti.

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Sallekhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.