Evaṁ me sutaṁ—So I have heard. *On the basic level, this Sutta is about being willing to do what one knows is in line with the Dhamma even if the whole world does the opposite. There's a lot more to it than just that, however, which can be inferred by the Buddha’s injunction at the end, which he would give only in the context of a very profound teaching. The more fundamental message of the Sutta is about learning to see one’s own mind (_citta_) as another person (compared to a wild untamed elephant in MN 125), and recognizing that no matter what bad habits and tendencies try to re-assert themselves or what mental states come up, nothing is stopping one from adopting a right attitude despite them (which is how one purifies the mind, instead of trying to control it directly). As the last part says, one can only tame another if one is tamed oneself. Namely, one can only tame one’s mind and make it imperturbable if one is oneself not falling prey to its moods, whether through welcoming or through resistance. That is how, counterintuitively in a sense, the mind would cease to exert control over one, and defilements would be ‘worn away’ correctly. See SN 1.1, and [“Becoming Imperturbable”](https://www.youtube.com/watch?v=-039SYi2a94) ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahācundo bhagavantaṁ etadavoca: Then in the late afternoon, Venerable Mahācunda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha:
“yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti—“Bhante, there are many different views that arise in the world attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—connected with assertions about the self or the world. ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī”ti? Does the abandoning and relinquishing of those views come about in a bhikkhu who attends to just the basics [of the training]?” * _ādi_ means “start” or “beginning”.
“Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti—“Cunda, there are many different views that arise in the world attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā—connected with assertions about the self or the world. yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṁ ‘netaṁ mama, nesohamasmi, na me so attā’ti—evametaṁ yathābhūtaṁ sammappaññā passato evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti. A bhikkhu gives up and lets go of these views by seeing as it is with right understanding where they arise, where they settle, and where they operate as: ‘This is not mine, I am not this, this is not my self.’ *One cannot simply take up a new view, even an on-paper “right” view taught by the Buddha in favor of an old one. The genuine Right View is gained by understanding the nature of *all* views.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyya. It’s possible that a certain bhikkhu, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, might abide having entered upon the first jhāna. Tassa evamassa: He might think ‘sallekhena viharāmī’ti. he's practicing ‘wearing away’. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the Noble One these are not called ‘wearing away’; Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘comfortable abidings in the present experience’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyya. It’s possible that some bhikkhu, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, might abide having entered upon the second jhāna. Tassa evamassa: He might think ‘sallekhena viharāmī’ti. he's practicing ‘wearing away’. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the Noble One these are not called ‘wearing away’; Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘comfortable abidings in the present experience’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṁvedeyya, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihareyya. It's possible that some bhikkhu, with the fading of joy, might abide equanimous, recollected and aware, experiencing comfort with the body—that he might abide having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” Tassa evamassa: He might think ‘sallekhena viharāmī’ti. he's practicing ‘wearing away’. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the Noble One these are not called ‘wearing away’; Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘comfortable abidings in the present experience’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya. It’s possible that some bhikkhu, with the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, might abide having entered upon the fourth jhāna. Tassa evamassa: He might think ‘sallekhena viharāmī’ti. he's practicing ‘wearing away’. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the Noble One these are not called ‘wearing away’; Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘comfortable abidings in the present experience’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihareyya. It’s possible that some bhikkhu, having fully surmounted perceptions of form, with the ending of perceptions of resistance, not attending to perceptions of multiplicity, [knowing that] ‘space is infinite’, might abide having entered upon the extent of infinite space. Tassa evamassa: He might think ‘sallekhena viharāmī’ti. he's practicing ‘wearing away’. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the Noble One these are not called ‘wearing away’; Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful abidings’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihareyya. It’s possible that some bhikkhu, having fully surmounted the extent of infinite space, [knowing that] ‘consciousness is infinite’, might abide having entered upon the extent of infinite consciousness. Tassa evamassa: He might think ‘sallekhena viharāmī’ti. he's practicing ‘wearing away’. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the Noble One these are not called ‘wearing away’; Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful abidings’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihareyya. It’s possible that some bhikkhu, having fully surmounted the extent of infinite consciousness, [knowing that] ‘there is nothing’, might abide having entered upon the extent of nothingness. Tassa evamassa: He might think ‘sallekhena viharāmī’ti. he's practicing ‘wearing away’. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the Noble One these are not called ‘wearing away’; Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful abidings’.
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyya. It’s possible that some bhikkhu, having fully surmounted the extent of nothingness, might abide having entered upon the extent of neither-perception-nor-non-perception. Tassa evamassa: He might think ‘sallekhena viharāmī’ti. he's practicing ‘wearing away’. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the Noble One these are not called ‘wearing away’; Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful abidings’.
1. Sallekhapariyāya 1. The Exposition of Wearing Away
Idha kho pana vo, cunda, sallekho karaṇīyo. It is here, Cunda, that ‘wearing away’ should be practiced:
‘Pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be cruel, but here we will not be cruel.’
‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Others will kill living creatures, but here we will not kill living creatures.’
‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Others will steal, but here we will not steal.’
‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. ‘Others will be not be celibate, but here we will be celibate.’
‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Others will lie, but here we will not lie.’
‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Others will speak divisively, but here we will not speak divisively.’
‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Others will speak harshly, but here we will not speak harshly.’
‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Others will engage in frivolous talk, but here we will not engage in frivolous talk.’
‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. ‘Others will be covetous, but here we will not be covetous.’
‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. ‘Others will have ill will, but here we will not have ill will.’
‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong view, but here we will have right view.’
‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong intention, but here we will have right intention.’
‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong speech, but here we will have right speech.’
‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong action, but here we will have right action.’
‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong livelihood, but here we will have right livelihood.’
‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong effort, but here we will have right effort.’
‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong recollection, but here we will have right recollection.’
‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong composure, but here we will have right composure.’
‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong knowledge, but here we will have right knowledge.’
‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong liberation, but here we will have right liberation.’
‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be overcome with indolence-and-lethargy, but here we will be rid of indolence-and-lethargy.’
‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be restless, but here we will not be restless.’
‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. ‘Others will have doubts, but here we will have gone beyond doubt.’
‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be irritable, but here we will be without anger.’
‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. ‘Others will be resentful, but here we will be without resentment.’
‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. ‘Others will denigrate, but here we will not denigrate.’
‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. ‘Others will be contentious, but here we will be uncontentious.’
‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. ‘Others will be jealous, but here we will be without jealousy.’
‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. ‘Others will be stingy, but here we will be without stinginess.’
‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be devious, but here we will not be devious.’
‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. ‘Others will be deceitful, but here we will not be deceitful.’
‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be obstinate, but here we will not be obstinate.’
‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. ‘Others will be arrogant, but here we will not be arrogant.’
‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be hard to admonish, but here we will not be hard to admonish.’
‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. ‘Others will have bad friends, but here we will have good friends.’
‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be negligent, but here we will be diligent.’
‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be faithless, but here we will have faith.’
‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be imprudent, but here we will be prudent.’
‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. ‘Others will be imprudent, but here we will be prudent.’
‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be unlearned, but here we will be well learned.’
‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be lazy, but here we will be effortful.’
‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. ‘Others will have muddled recollection, but here we will have recollection established.’
‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. ‘Others will be witless, but here we will be accomplished in understanding.’
‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo. ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’
2. Cittupapādapariyāya 2. The Exposition by Intent
Cittuppādampi kho ahaṁ, cunda, kusalesu dhammesu bahukāraṁ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu. Cunda, I say that even the arising of intent towards beneficial qualities is very helpful, let alone following that in body and speech. Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ. That’s why you should give rise to the following intents: ‘Others will be cruel, but here we will not be cruel.’ ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṁ uppādetabbaṁ …pe… ‘Others will kill living creatures, but here we will not kill living creatures.’ … ‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṁ uppādetabbaṁ. ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’
3. Parikkamanapariyāya 3. A Way Around
Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; Cunda, suppose there was an even path and another even path to get around it. seyyathā vā pana, cunda, visamaṁ titthaṁ assa, tassa aññaṁ samaṁ titthaṁ parikkamanāya; Or suppose there was an uneven ford and another even ford to get around it. evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya, musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya. In the same way, a cruel individual gets around it by not being cruel. An individual who kills gets around it by not killing. …
Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.
Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya. An individual who is attached to their own views, holding them tight, and refusing to let go, gets around it by not being attached to their own views, not holding them tight, but letting them go easily.
4. Uparibhāgapariyāya 4. Going Up
Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā; Cunda, all detrimental qualities lead downwards, while all beneficial qualities lead upwards. evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe… In the same way, a cruel individual goes upwards by not being cruel. An individual who kills goes upwards by not killing … sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya. An individual who is attached to their own views, holding them tight, and refusing to let go, goes upwards by not being attached to their own views, not holding them tight, but letting them go easily.
5. Parinibbānapariyāya 5. The Exposition by Quenching (Parinibbāna)
So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati. If you’re sinking in the mud yourself, Cunda, it is quite impossible for you to pull out someone else who is sinking in the mud. So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijjati. But if you’re not sinking in the mud yourself, it is quite possible for you to pull out someone else who is sinking in the mud. So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjati. If you’re not tamed, trained, and quenched yourself, it is quite impossible for you to help tame, train, and quench someone else. So vata, cunda, attanā danto vinīto parinibbuto paraṁ damessati vinessati parinibbāpessatīti ṭhānametaṁ vijjati. But if you are tamed, trained, and quenched yourself, it is quite possible for you to help tame, train, and quench someone else.
Evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. In the same way, a cruel individual quenches it by not being cruel. An individual who kills quenches it by not killing. … Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya.
Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya. Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya. Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. Micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parinibbānāya. Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya.
Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. Uddhatassa purisapuggalassa anuddhaccaṁ hoti parinibbānāya. Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. Makkhissa purisapuggalassa amakkho hoti parinibbānāya. Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya. Issukissa purisapuggalassa anissukitā hoti parinibbānāya. Maccharissa purisapuggalassa amacchariyaṁ hoti parinibbānāya. Saṭhassa purisapuggalassa asāṭheyyaṁ hoti parinibbānāya. Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. Thaddhassa purisapuggalassa atthaddhiyaṁ hoti parinibbānāya. Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. Pamattassa purisapuggalassa appamādo hoti parinibbānāya. Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. Ahirikassa purisapuggalassa hirī hoti parinibbānāya. Anottāpissa purisapuggalassa ottappaṁ hoti parinibbānāya. Appassutassa purisapuggalassa bāhusaccaṁ hoti parinibbānāya. Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. Sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parinibbānāya. An individual who is attached to their own views, holding them tight, and refusing to let go, quenches it by not being attached to their own views, not holding them tight, but letting them go easily.
Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. So, Cunda, I’ve taught the expositions of wearing away, arousing intent, the way around, going up, and quenching. Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Out of compassion, I’ve done what a teacher should do who wants what’s best for his disciples. Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Develop jhāna, Cunda! Don’t be negligent! Don’t regret it later! This is my instruction.”
Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti. Pleased, Venerable Mahācunda delighted in what the Buddha said.
Catuttālīsapadā vuttā, ″Forty-four items have been stated, sandhayo pañca desitā; organized into five sections. Sallekho nāma suttanto, ‘Wearing Away’ is the name of this discourse, gambhīro sāgarūpamoti. which is deep as the ocean.”
Sallekhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn8