MN 8
Sallekha Sutta
The Discourse on Effacement
Translated from the Pali by
Nyanaponika TheraPTS: M i 140
Source: From The Simile of the Cloth & the Discourse on Effacement (WH
61), edited by Nyanaponika Thera (Kandy: Buddhist Publication Society,
1988). Copyright © 1988 Buddhist Publication Society. Used with
permission.
Copyright © 1988 Buddhist Publication Society.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta's
Grove, Anathapindika's monastery.
2. Then one evening the venerable Maha-Cunda1 rose from meditative seclusion and
went to the Blessed One. Having paid homage to him, he sat down at one side and
spoke thus to the Blessed One:
3. "Venerable sir, there are these various views that arise in the world
concerning self-doctrines or world-doctrines.2 Does the abandoning and
discarding of such views come about in a monk who is only at the beginning of
his [meditative] reflections?"3
"Cunda, as to those several views that arise in the world concerning
self-doctrines and world-doctrines, if [the object] in which4 these views arise,
in which they underlie and become active,5 is seen with right wisdom6 as it
actually is,7 thus: 'This is not mine,8 this I am not,9 this is not my self'10 —
then the abandoning of these views, their discarding,11 takes place in him [who
thus sees].
The Eight Attainments
4. "It may be, Cunda, that some monk, detached from sense-objects, detached from
unsalutary ideas, enters into the first absorption that is born of detachment,
accompanied by thought-conception and discursive thinking, and filled with
rapture and joy, and he then might think: 'I am abiding in effacement.' But in
the Noble One's discipline it is not these [attainments] that are called
'effacement'; in the Noble One's discipline they are called 'abidings in ease
here and now.'12
5. "It may be that after the stilling of thought conception and discursive
thinking, he gains the inner tranquillity and harmony of the second absorption
that is free of thought-conception and discursive thinking, born of
concentration and filled with rapture and joy; and he then might think: 'I am
abiding in effacement.' But in the Noble One's discipline it is not these
[attainments] that are called 'effacement'; in the Noble One's discipline they
are called 'abidings in ease here and now.'
6. "It may be that after the fading away of rapture, the monk dwells in
equanimity, mindful and clearly aware, and he experiences a happiness in his
body of which the Noble Ones say: 'Happily lives he who dwells in equanimity and
is mindful!' — that third absorption he wins; and he then might think: 'I am
abiding in effacement.' But in the Noble One's discipline it is not these
[attainments] that are called 'effacement'; in the Noble One's discipline they
are called 'abidings in ease here and now.'
7. "It may be that with the abandoning of pleasure and pain, and with the
previous disappearance of joy and grief, he enters upon and abides in the fourth
absorption, which is beyond pleasure and pain and has purity of mindfulness due
to equanimity; and he then might think: 'I am abiding in effacement.' But in the
Noble One's discipline it is not these [attainments] that are called
'effacement'; in the Noble One's discipline they are called 'abidings in ease
here and now.'
8. "It may be that, with the entire transcending of perceptions of
corporeality,13 with the disappearance of perceptions of sense-response,'14 with
non-attention to perceptions of variety,15 thinking: 'Space is infinite,' some
monk enters upon and abides in the sphere of infinite space; and he then might
think: 'I am abiding in effacement.' But in the Noble One's discipline it is not
these [attainments] that are called 'effacement'; in the Noble One's discipline
they are called 'peaceful abidings.'
9. "It may be that by entirely transcending the sphere of infinite space,
thinking: 'Consciousness is infinite,' some monk enters and abides in the sphere
of infinite consciousness; and he then might think: 'I am abiding in
effacement.' But in the Noble One's discipline it is not these [attainments]
that are called 'effacement'; in the Noble One's discipline they are called
'peaceful abidings.'
10. "It may be that by entirely transcending the sphere of infinite
consciousness, some monk enters and abides in the sphere of nothingness; and he
then might think: I am abiding in effacement.' But in the Noble One's discipline
it is not these [attainments] that are called 'effacement'; in the Noble One's
discipline they are called 'peaceful abidings.'
11. "It may be that, by entirely transcending the sphere of nothingness, some
monk enters and abides in the sphere of neither-perception-nor-non-perception;
and he then might think: 'I am abiding in effacement.' But in the Noble One's
discipline it is not these [attainments] that are called 'effacement'; in the
Noble one's discipline they are called 'peaceful abidings.'
Effacement
12. "But herein, Cunda, effacement should be practiced by you:16
(1) Others will be harmful; we shall not be harmful here — thus effacement can
be done.17
(2) Others will kill living beings; we shall abstain from killing living
beings here — thus effacement can be done.
(3) Others will take what is not given; we shall abstain from taking what is
not given here — thus effacement can be done.
(4) Others will be unchaste; we shall be chaste here — thus effacement can be
done.
(5) Others will speak falsehood; we shall abstain from false speech here —
thus effacement can be done.
(6) Others win speak maliciously; we shall abstain from malicious speech here
— thus effacement can be done.
(7) Others will speak harshly; we shall abstain from harsh speech here — thus
effacement can be done.
(8) Others will gossip; we shall abstain from gossip here — thus effacement
can be done.
(9) Others will be covetous; we shall not be covetous here — thus effacement
can be done.
(10) Others will have thoughts of ill will; we shall not have thoughts of ill
will here — thus effacement can be done.
(11) Others will have wrong views; we shall have right view here — thus
effacement can be done.
(12) Others will have wrong intention; we shall have right intention here —
thus effacement can be done.
(13) Others will use wrong speech; we shall use right speech here — thus
effacement can be done.
(14) Others will commit wrong actions; we shall do right actions here — thus
effacement can be done.
(15) Others will have wrong livelihood; we shall have right livelihood here —
thus effacement can be done.
(16) Others will make wrong effort; we shall make right effort here — thus
effacement can be done.
(17) Others will have wrong mindfulness; we shall have right mindfulness here
— thus effacement can be done.
(18) Others will have wrong concentration; we shall have right concentration
here — thus effacement can be done.
(19) Others will have wrong knowledge; we shall have right knowledge here —
thus effacement can be done.
(20) Others will have wrong deliverance; we shall have right deliverance here
— thus effacement can be done.
(21) Others will be overcome by sloth and torpor; we shall be free from sloth
and torpor here — thus effacement can be done.
(22) Others will be agitated; we shall be unagitated here — thus effacement
can be done.
(23) Others will be doubting; we shall be free from doubt here — thus
effacement can be done.
(24) Others will be angry; we shall not be angry here — thus effacement can be
done.
(25) Others will be hostile; we shall not be hostile here — thus effacement
can be done.
(26) Others will denigrate; we shall not denigrate here — thus effacement can
be done.
(27) Others will be domineering; we shall not be domineering here — thus
effacement can be done.
(28) Others will be envious; we shall not be envious here — thus effacement
can be done.
(29) Others will be jealous; we shall not be jealous here — thus effacement
can be done.
(30) Others will be fraudulent; we shall not be fraudulent here — thus
effacement can be done.
(31) Others will be hypocrites; we shall not be hypocrites here — thus
effacement can be done.
(32) Others will be obstinate; we shall not be obstinate here — thus
effacement can be done.
(33) Others will be arrogant; we shall not be arrogant here — thus effacement
can be done.
(34) Others will be difficult to admonish; we shall be easy to admonish here —
thus effacement can be done.
(35) Others will have bad friends; we shall have noble friends here — thus
effacement can be done.
(36) Others will be negligent; we shall be heedful here — thus effacement can
be done.
(37) Others will be faithless; we shall be faithful here — thus effacement can
be done.
(38) Others will be shameless; we shall be shameful here — thus effacement can
be done.
(39) Others will be without conscience; we shall have conscience here — thus
effacement can be done.
(40) Others will have no learning; we shall be learned here — thus effacement
can be done.
(41) Others will be idle; we shall be energetic here — thus effacement can be
done.
(42) Others will be lacking in mindfulness; we shall be established in
mindfulness here — thus effacement can be done.
(43) Others will be without wisdom; we shall be endowed with wisdom — thus
effacement can be done.
(44) Others will misapprehend according to their individual views, hold on to
them tenaciously and not easily discard them;18 we shall not misapprehend
according to individual views nor hold on to them tenaciously, but shall
discard them with ease — thus effacement can be done.
The Arising of Thought
13. "Cunda, I say that even the arising of a thought concerned with salutary
things [and ideas]19 is of great importance, not to speak of bodily acts and
words conforming [to such thought].20 Therefore, Cunda:
(1) The thought should be produced: 'Others will be harmful; we shall not be
harmful here.'
(2) The thought should be produced: 'Others will kill living beings; we shall
abstain from killing living beings here.'
(3)-(43)...
(44) The thought should be produced: 'Others will misapprehend according to
their individual views, hold on to them tenaciously and not easily discard
them; we shall not misapprehend according to individual views nor hold on to
them tenaciously, but shall discard them with ease.'
Avoidance
14. "Suppose, Cunda, there were an uneven road and another even road by which to
avoid it; and suppose there were an uneven ford and another even ford by which
to avoid it.21 So too:
(1) A person given to harmfulness has non-harming by which to avoid it.
(2) A person given to killing living beings has abstention from killing by
which to avoid it.
(3) A person given to taking what is not given has abstention from taking what
is not given by which to avoid it.
(4) A person given to unchastity has chastity by which to avoid it.
(5) A person given to false speech has abstention from false speech by which
to avoid it.
(6) A person given to malicious speech has abstention from malicious speech by
which to avoid it.
(7) A person given to harsh speech has abstention from harsh speech by which
to avoid it.
(8) A person given to gossip has abstention from gossip by which to avoid it.
(9) A person given to covetousness has non-covetousness by which to avoid it.
(10) A person given to thoughts of ill will has non-ill will by which to avoid
it.
(11) A person given to wrong view has right view by which to avoid it.
(12) A person given to wrong intention has right intention by which to avoid
it.
(13) A person given to wrong speech has right speech by which to avoid it.
(14) A person given to wrong action has right action by which to avoid it.
(15) A person given to wrong livelihood has right livelihood by which to avoid
it.
(16) A person given to wrong effort has right effort by which to avoid it.
(17) A person given to wrong mindfulness has right mindfulness by which to
avoid it.
(18) A person given to wrong concentration has right concentration by which to
avoid it.
(19) A person given to wrong knowledge has right knowledge by which to avoid
it.
(20) A person given to wrong deliverance has right deliverance by which to
avoid it.
(21) A person overcome by sloth and torpor has freedom from sloth and torpor
by which to avoid it.
(22) A person given to agitation has non-agitation by which to avoid it.
(23) A person given to doubting has freedom from doubt by which to avoid it.
(24) A person given to anger has freedom from anger by which to avoid it.
(25) A person given to hostility has freedom from hostility by which to avoid
it.
(26) A person given to denigrating has non-denigrating by which to avoid it.
(27) A person given to domineering has non-domineering by which to avoid it.
(28) A person given to envy has non-envy by which to avoid it.
(29) A person given to jealousy has non-jealousy by which to avoid it.
(30) A person given to fraud has non-fraud by which to avoid it.
(31) A person given to hypocrisy has non-hypocrisy by which to avoid it.
(32) A person given to obstinacy has non-obstinacy by which to avoid it.
(33) A person given to arrogance has non-arrogance by which to avoid it.
(34) A person difficult to admonish has amenability by which to avoid it.
(35) A person given to making bad friends has making good friends by which to
avoid it.
(36) A person given to negligence has heedfulness by which to avoid it.
(37) A person given to faithlessness has faith by which to avoid it.
(38) A person given to shamelessness has shame by which to avoid it.
(39) A person without conscience has conscience by which to avoid it.
(40) A person without learning has acquisition of great learning by which to
avoid it.
(41) A person given to idleness has energetic endeavor by which to avoid it.
(42) A person without mindfulness has the establishment of mindfulness by
which to avoid it.
(43) A person without wisdom has wisdom by which to avoid it.
(44) A person given to misapprehending according to his individual views, to
holding on to them tenaciously and not discarding them easily, has
non-misapprehension of individual views, non-holding on tenaciously and ease
in discarding by which to avoid it.
The Way Upward
15. "Cunda, as all unsalutary states lead downward and all salutary states lead
upward, even so, Cunda:
(1) A person given to harmfulness has harmlessness to lead him upward.22
(2) A person given to killing living beings has abstention from killing to
lead him upwards.
(3)-(43)...
(44) A person given to misapprehending according to his individual views, to
holding on to them tenaciously and not discarding them easily, has
non-misapprehension of individual views, non-holding on tenaciously and ease
in discarding to lead him upward.
Quenching
16. "Cunda, it is impossible that one who is himself sunk in the mire23 should
pull out another who is sunk in the mire. But it is possible, Cunda, that one
not sunk in the mire himself should pull out another who is sunk in the mire.
"It is not possible, Cunda, that one who is himself not restrained, not
disciplined and not quenched [as to his passions],24 should make others
restrained and disciplined, should make them attain to the full quenching [of
passions].25 But it is possible, Cunda, that one who is himself restrained,
disciplined and fully quenched [as to his passions] should make others
restrained and disciplined, should make them attain to the full quenching [of
passions]. Even so, Cunda:26
(1) A person given to harmfulness has harmlessness by which to attain to the
full quenching [of it].
(2) A person given to killing living beings has abstention from killing by
which to attain to the full quenching [of it].
(3)-(43)...
(44) A person given to misapprehending according to his individual views, to
holding on to them tenaciously and not discarding them easily, has
non-misapprehension of individual views, non-holding on tenaciously and ease
in discarding by which to attain the quenching [of them].
Conclusion
17. "Thus, Cunda, I have shown to you the instruction on effacement, I have
shown to you the instruction on thought's arising, I have shown to you the
instruction on avoidance, I have shown to you the instruction on the way upward,
I have shown to you the instruction on quenching.
18. "What can be done for his disciples by a Master who seeks their welfare and
has compassion and pity on them, that I have done for you, Cunda.27 There are
these roots of trees, there are empty places. Meditate, Cunda, do not delay,
lest you later regret it. 'This is my message to you."
Thus spoke the Blessed One. Satisfied, the venerable Cunda rejoiced in the
Blessed One's words.
[The concluding verse added by the 'Theras of the First Council:]
Deep like the ocean is this Suttanta on Effacement,
Dealing with forty-four items,
showing them in five sections.
Notes
1. Maha-Cunda Thera was the brother of the venerable Sariputta Thera.
2. Self-doctrines or world-doctrines (atta-vada, lokavada). According to Comy.,
this refers: (a) to the twenty types of personality-belief (sakkaya-ditthi),
i.e., four for each of the five aggregates (khandha); (b) to eight wrong views
about self and world, as being eternal, not eternal, both eternal and not
eternal, neither eternal nor not eternal, and the same four alternatives
concerning finite and infinite.
3. In a monk who is only at the beginning of his (meditative) reflections
(adim-eva manasikaroto). Comy.: "This refers to one who is at the beginning of
his insight-meditation (vipassana-bhavana) and has not yet attained to
stream-entry," when the fetter of personality-belief is finally eliminated. The
beginner's insight-practice extends from the "discernment of mentality and
corporeality" (namarupa-pariccheda) up to the "knowledge of rise and fall"
(udayabbaya-ñana), on which see Path of Purification (Visuddhimagga), Chs.
XVIII, XX, XXI.
According to the Comy., the Thera's question concerns those who overrate the
degree of their achievement, i.e., those who believe that, in their meditative
practice, they have achieved this or that result while actually they have not.
Overestimation (abhimana), in that sense, "does not arise in ignorant common
people (bala-puthujjana) who are entirely engrossed in worldly life, nor does it
arise in Noble Disciples (ariya-savaka); because in a stream-winner the
overestimation does not arise that he is a once-returner, etc.
Self-overestimation can occur only in one who actually practices (meditation)
and has temporarily subdued the defilements by way of tranquillity or insight.
Maha-Cunda Thera, being an arahant, was no self-overrater himself, but in
formulating his question, he put himself in the place of one who is; or, as
others say, there may have been such "self-overraters" among his pupils, and for
conveying to them the Buddha's reply, he put his question.
4. (The object) in which (yattha). Comy.: yattha (where) = yasmim arammane. The
object, or basis, the five aggregates, because all false views on self and world
can refer only to the five aggregates or to one of them. See Discourse on the
Snake Simile (Wheel No. 47/48), p. 8, and Anatta and Nibbana, by Nyanaponika
Thera (Wheel No. 11), p. 18 (quotation).
5. In which these views arise (yattha uppajjanti), i.e., arise for the first
time, without having occurred earlier (Comy.).
Underlie (anusenti), i.e., habitually occur (cf. anusaya, "tendency," which may
be latent or active). Comy.: "This refers to views which, having been indulged
in repeatedly, have become strong and have not been removed." Sub.Comy.: "By
ultimate elimination (samuccheda-vinaya-vasena)."
Become active (samudacaranti). Comy.: "Wrong views have arrived at the (action-)
doors of body and speech," i.e., which have found expression in words and deeds.
6. With right wisdom (sammappaññaya). Comy.: "With insight-wisdom, ending with
the knowledge pertaining to the path of stream-entry."
7. As it actually is (yatha-bhutam). Comy.: "Because the five aggregates exist
only in that manner (i.e., as something 'that is not mine,' etc.). But if
conceived in the way 'It is mine,' etc., it simply does not exist (n'ev'atthi)."
8. This is not mine: hereby craving (tanha) is rejected.
9. This I am not: this refers to the rejection of conceit (mana).
10. This is not my self: this refers to the rejection of false views (ditthi).
11. Abandoning... discarding (pahanam... patinissaggo). Comy.: "Both terms are
synonymous with the ultimate eradication of wrong views, taking place at
stream-entry when the fetter of personality belief is destroyed."
12. Now the Buddha speaks, on his own, of another type of "self-overrater,"
i.e., of those who have realized any of the eight meditative attainments
(samapatti) and believe that this signifies true "effacement" (sallekha).
The common meaning of sallekha* is austere practice or asceticism; but in the
Buddha's usage it is the radical "effacing" or removal of the defilements.
*[Sallekha (= sam-lekha) is derived from the verbal root likh, to scratch; hence
likhati (a) to scratch in, to write; (b) to scratch off, to remove: samlikhati,
"to remove fully." An interesting parallel is "ascesis," derived from the Greek
askeuein, to scratch. The rendering by "effacement" is Ñanamoli Thera's; Soma
Thera has "cancelling"; I. B. Horner, "expunging."]
The eight stages of meditation given here in the discourse, consist of the four
fine-material absorptions (rupajjhana) and the four immaterial absorptions
(arupajjhana). Comy. says that these meditative attainments "are in common with
the ascetics outside (the Buddha's Dispensation)."
Comy.: "The overrater's meditative absorption is neither 'effacement' nor is it
the 'path of practice for effacement' (sallekha-patipada). And why not? Because
that jhana is not used by him as a basis for insight; that is, after rising from
jhana he does not scrutinize the (physical and mental) formations" (see
Visuddhimagga transl. by Ñanamoli, Ch. XVIII, 3). His jhana produces only
one-pointedness of mind, and is, as our text says, an "abiding in ease here and
now."
13. "By 'perceptions of corporeality' (rupasañña) are meant the absorptions of
the fine-material sphere (rupajjhana) as well as those things that are their
objects" (Visuddhimagga).
14. Perceptions of sense-response (lit. resistance, patigha-sañña) are
perceptions arisen through the impact of the physical sense bases (eye, etc.)
and their objects.
15. Perceptions of variety (ñanatta-sañña) are perceptions that arise in a
variety of fields, or various perceptions in various fields. This refers to all
perceptions belonging to the sense sphere (kamavacara).
16. Comy.: "Now, the Blessed One shows in forty-four ways where effacement
should be practiced. But why are harmlessness and the other states regarded as
effacement, unlike the eight meditative attainments? Because they are a basis
for the supramundane (lokuttara-padaka); while, for outsiders, the eight
attainments are merely a basis for (continuing) the round of existence
(vatta-padaka), (because by non-Buddhists they are practiced for the sake of
rebirth in higher worlds). But in the Buddha's Dispensation, even the Going for
Refuge is a basis for the supramundane.
Sub.Comy.: "If one, wishing to overcome the suffering of samsara, goes with
joyful confidence for refuge to the Triple Gem, then this Refuge will be for him
a supporting condition for higher virtue, etc. (i.e., higher mentality and
higher wisdom), and it may gradually lead him to the attainment of the path of
understanding (dassana-magga; i.e., stream-entry)."
The Forty-four Ways of Effacement
(1) Harmful and harmless are not attached to a group of standard doctrinal
categories as most of the other qualities are. On "harmlessness" see Note 17.
(2)-(11) are the courses of action (kammapatha), unsalutary (akusala) and
salutary (kusala), referring to body (2-4), speech (5-8) and mind (9-11).
(12)-(18) are the last seven factors of the eightfold path (wrong and right),
also called the eight states of wrongness or rightness (micchatta, sammatta).
The first path factor, right (or wrong) view, is not separately mentioned,
being identical with (11).
(19)-(20) are often added to the eightfold path.
(21)-(23) are the last three of the five hindrances (nivarana); the first two
are identical with (9) and (10), and therefore not repeated here.
(24)-(33) are ten of the sixteen defilements (upakkilesa) mentioned in MN 7
(Simile of the Cloth).
(34)-(36) are called in the Commentary the miscellaneous factors (pakinnaka).
(37)-(43) are the seven "good qualities" (saddhamma), mentioned in MN 53
Comy.: "In this connection they are mentioned as forming the complete
equipment required for insight (vipassana-sambharo paripuro)."
(44) is unattached to any group of terms. (See Note 18).
17. Comy.: "Harmlessness is called 'effacement,' because it effaces harmfulness,
i.e., it cuts it off (chindati). This method of explanation applies to all other
terms."
Sub.Comy.: "But why is harmlessness (or nonviolence, ahimsa) mentioned at the
very beginning? Because it is the root of all virtues; harmlessness, namely, is
a synonym of compassion. Especially, it is the root-cause of morality because it
makes one refrain from immorality which has as its characteristic mark the
harming of others. Just as the killing of living beings has the harming of
others as its mark, so also the taking away of others' property; for 'robbing a
man's wealth is worse than stabbing him.'* Similarly, chastity removes the cause
for the pains of child bearing, etc., and there is hardly a need to mention the
harm done by adultery.
*[This is given in Pali as direct speech or quote; perhaps it was a common
adage.]
"Obvious is also the harm done to others by deception, by causing dissension and
by backbiting. The mark of harming others is also attached to gossip because it
takes away what is beneficial and causes to arise what is not beneficial; to
covetousness, as it causes one to take what is not given; to ill will, as it
causes killing, etc.; to wrong views, as they are the cause of all that is
un-beneficial. One who holds wrong views may, in the conviction of acting
righteously, kill living beings and incite others to do likewise. There is
nothing to say about other (and lesser immoral acts induced by false views).
"Harmlessness (i.e., the principle of non-violence) has the characteristic mark
of making one refrain from immorality which, on its part, has the mark of
harming. Hence harmlessness is an especially strong productive cause of
morality; and morality, again, is the basis for concentration of mind, while
concentration is the basis for wisdom. In that way harmlessness (non-violence)
is the root of all virtues.
"Furthermore, in the case of the highest type of men (uttamapurisa) who have
noble aspirations, who act considerately and wisely, also their mental
concentration and their wisdom, just as their morality, is conducive to the weal
and happiness of others. In that way, too, compassion is the root of all
virtues, and therefore it has been mentioned at the beginning.
"Now, (after harmlessness), the salutary courses of action (kusala-kammapatha;
2-11) are to show that these states are produced by harmlessness. Then follow
the eight states of rightness (11-18) to show that they must be brought about by
basing them on morality, which is the root of these virtues. Now the separation
from the hindrances (21-23, and 16, 17) is included to indicate that this is the
primary task for one intent on purifying (his practice of) the eightfold path.
Then follows the cleansing from the defilements (24-33) to indicate that
effacement is accomplished by giving up anger (24), etc. And the cleansing from
the defilements will be successful when aided by amenability to advice, noble
friendship and heedful diligence (34-36).
"Now the seven noble qualities (37-43) are included to show that they will come
to perfection in him who is endowed with amenability and the other (two
factors); and that they, on their part, after having strengthened insight, will
lead to the paths of sanctitude. (See end of Note 16.)
"Finally, the passage on 'misapprehending according to one's individual views,'
etc. (44) is meant to indicate that for such a one (i.e., for one bent on
effacement) that wrong attitude is an obstacle to the attainment of the
supramundane virtues and is, therefore, to be avoided totally. This passage on
misapprehending (about which see Note 18) is also meant to show that one who, by
the right conduct here described, is in the process of attaining one of the
paths of sanctitude, will be led to the acme of effacement (by this
last-mentioned threefold way of effacement).
"In this manner should be understood the purpose of stating these forty-four
modes of effacement as well as the order in which they appear in the discourse."
18. Comy.: "A single wrong view (or wrong attitude), which is an obstacle for
the supramundane qualities and hence does not lead to emancipation, is here
described in three aspects:
(a) Others will misapprehend according to their individual views
(sanditthi-paramasi). Sub.Comy.: sa(m) = attano, one's own. Paramasi means
setting aside the actual nature of a thing, one conceives it differently
(sabhavam atikkamitva parato amasana).
(b) Hold on tenaciously (adhanaggahi). Sub. Comy.: adhana = dalha, tight,
firm.
(c) Discards not easily. Comy.: "There are those who can discard their views
on seeing a convincing reason. But others, even if shown many reasons, cannot
give up their views; and of them it is said that they 'do not discard easily.'
It refers to those who cling firmly to a subjective view that has occurred to
them, believing 'only this is the truth.' Even if the Buddhas or others show
them reasons, they do not relinquish their views. Such people, whatever idea
they conceive, be it in accordance with Dhamma or not, will say: 'So it has
been told by our teacher. So we have learned it'; and they will withdraw into
themselves like a turtle drawing its limbs into its shell. They hold on to
their views with the tight grip of a crocodile and do not let go."
19. Salutary: kusala, also translated by wholesome, profitable, skillful. These
salutary things, says Sub. Comy., are the modes of effacement mentioned.
20. Sub.Comy.: "For those who cannot take up, by actual application, the
practice of effacement, even the arising of a thought (cittuppado), i.e., an
inclination for it, is of great importance.
Comy. says that a salutary thought is of great importance as it leads entirely
to weal and happiness, and as it is the cause for the subsequent actions
conforming to it. Examples are given beginning with the intention to give
almsfood to monks, up to the aspiration for Buddhahood. The Sub.Comy., however,
says that in some cases the importance is not in the thought itself but only in
the actual execution of it. This certainly applies to the intention to give
alms, etc. But in the efforts for effacing the defilements, the formation of a
mental attitude directed towards it, in other words, the heart's resolve, is
certainly an important factor.
This section of the discourse has been condensed in the present translation. But
he who has chosen the path of effacement as his way of practice (patipada) is
well advised to repeat all forty-four items, linking them with his heart's
earnest resolve. Also, the last two sections of the discourse have been
condensed.
21. Comy.: "Parikkamana (lit. going around, circumventing) has the meaning of
'avoiding' (parivajjana). For the avoiding of harmfulness there is the ready
road of harmlessness, walking on which one may easily experience felicity among
humans or deities, or one may cross over (by that ford) from this world (to the
other shore, Nibbana). The same method of explanation applies to the other
sentences."
22. Comy.: "The meaning is this: Any unsalutary states of mind, whether they
produce rebirth or not, and whether, in a given rebirth, they produce kamma
results or not — all, because of their type, i.e., by being unsalutary, lead
downwards (to lower worlds). They are just like that because, on the occasion of
their yielding a kamma result, that result will be undesirable and unpleasant.
"Any salutary states of mind, whether they produce rebirth or not, and whether,
in a given rebirth, they produce kamma results or not — all, because of their
type, lead upwards. They are just like that because, on the occasion of their
yielding a kamma result, that result will be desirable and pleasant.
"The connection (in the discourse, between the general principle stated first,
and its specific application to the forty-four cases) is as follows: just as
unsalutary states lead downwards, so it is with that one state of harmfulness
for him who is harmful. Just as all salutary states lead upwards, so it is with
that one state of harmlessness for him who is harmless."
23. Comy.: "In the Noble One's discipline, the 'mire' is a name for the five
sense desires."
24. Not fully quenched (aparinibbuto) Comy.: "with defilements not extinguished
(anibbuta-kilesa)."
25. Comy.: "There may be those who object that this is not correct because some
come to penetration of the Dhamma (dhammabhisamaya, i.e., stream-entry) after
listening to an exposition of the Teaching by monks or nuns, male or female lay
followers, who are still worldlings (puthujjana; i.e., have not attained to any
of the paths of sanctitude). Hence one who is still in the mire can pull out
others. (Reply:) This should not be understood in that way. It is the Blessed
One who here does the pulling out.
"Suppose there is a king who sends a letter to the border region, and the people
there, unable to read it by themselves, have the letter read to them by another
able to do it. Having learned of the contents, they respond with respect,
knowing it as the king's order. But they do not think that it is the letter
reader's order; he will receive praise only for his smooth and fluent reading of
the letter. Similarly, even if preachers of the ability of Sariputta Thera
expound the Dhamma, still they are just like readers of a letter written by
another. Their sermon should truly be attributed to the Blessed One, like the
decree to the king. The preachers, however, receive their limited praise, just
because they expound the Dhamma with a smooth and fluent diction. Hence that
statement in the discourse is correct."
26. For the connection between the modes of effacement and the preceding simile,
Comy. gives two alterative explanations:
(a) Just as one who is not sunk in the mire himself can pull others out of it,
similarly he who is harmless himself can quench another's harmful volition.
(b) Just as only he who has quenched his own passions can help one who has not
quenched them, similarly only a volition of harmlessness can quench a harmful
volition.
27. Comy.: "So far goes a compassionate teacher's task namely, the correct
exposition of his teaching; that, namely, the practice (according to the
teaching; patipatti), is the task of the disciples."
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