mn.8 Majjhima Nikāya (Middle Discourses)

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Then, when it was evening, the venerable Mahā Cunda rose from meditation and went to the Blessed One. After paying homage to the Blessed One he sat down at one side and said to him:

“Venerable sir, various views arise in the world associated either with doctrines of a self or with doctrines about the world. Now does the abandoning and relinquishing of those views come about in a bhikkhu who is attending only to the beginning of his meditative training?”

“Cunda, as to those various views that arise in the world associated either with doctrines of a self or with doctrines about the world: if the object in relation to which those views arise, which they underlie, and which they are exercised upon is seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self,’ then the abandoning and relinquishing of those views comes about.

The Eight Attainments

“It is possible here, Cunda, that quite secluded from sensual pleasures, secluded from unwholesome states, some bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He might think thus: ‘I am abiding in effacement. ’ But it is not these attainments that are called ‘effacement’ in the Noble One’s Discipline: these are called ‘pleasant abidings here and now’ in the Noble One’s Discipline.

“It is possible here that with the stilling of applied and sustained thought, some bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He might think thus: ‘I am abiding in effacement.’ But…these are called ‘pleasant abidings here and now’ in the Noble One’s Discipline.

“It is possible here that with the fading away as well of rapture, some bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ He might think thus: ‘I am abiding in effacement.’ But…these are called ‘pleasant abidings here and now’ in the Noble One’s Discipline.

“It is possible here that with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, some bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He might think thus: ‘I am abiding in effacement.’ But it is not these attainments that are called ‘effacement’ in the Noble One’s Discipline: these are called ‘pleasant abidings here and now’ in the Noble One’s Discipline.

“It is possible here that with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ some bhikkhu enters upon and abides in the base of infinite space. He might think thus: ‘I am abiding in effacement.’ But it is not these attainments that are called ‘effacement’ in the Noble One’s Discipline: these are called ‘peaceful abidings’ in the Noble One’s Discipline.

“It is possible here that by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ some bhikkhu enters upon and abides in the base of infinite consciousness. He might think thus: ‘I am abiding in effacement.’ But…these are called ‘peaceful abidings’ in the Noble One’s Discipline.

“It is possible here that by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ some bhikkhu enters upon and abides in the base of nothingness. He might think thus: ‘I am abiding in effacement.’ But…these are called ‘peaceful abidings’ in the Noble One’s Discipline.

“It is possible here that by completely surmounting the base of nothingness, some bhikkhu enters upon and abides in the base of neither-perception-nor-non-perception. He might think thus: ‘I am abiding in effacement.’ But these attainments are not called ‘effacement’ in the Noble One’s Discipline: these are called ‘peaceful abidings’ in the Noble One’s Discipline.

Effacement

“Now, Cunda, here effacement should be practised by you:

(1) ‘Others will be cruel; we shall not be cruel here’: effacement should be practised thus.

(2) ‘Others will kill living beings; we shall abstain from killing living beings here’: effacement should be practised thus.

(3) ‘Others will take what is not given; we shall abstain from taking what is not given here’: effacement should be practised thus.

(4) ‘Others will be uncelibate; we shall be celibate here’: effacement should be practised thus.

(5) ‘Others will speak falsehood; we shall abstain from false speech here’: effacement should be practised thus.

(6) ‘Others will speak maliciously; we shall abstain from malicious speech here’: effacement should be practised thus.

(7) ‘Others will speak harshly; we shall abstain from harsh speech here’: effacement should be practised thus.

(8) ‘Others will gossip; we shall abstain from gossip here’: effacement should be practised thus.

(9) ‘Others will be covetous; we shall be uncovetous here’: effacement should be practised thus.

(10) ‘Others will have ill will; we shall be without ill will here’: effacement should be practised thus.

(11) ‘Others will be of wrong view; we shall be of right view here’: effacement should be practised thus.

(12) ‘Others will be of wrong intention; we shall be of right intention here’: effacement should be practised thus.

(13) ‘Others will be of wrong speech; we shall be of right speech here’: effacement should be practised thus.

(14) ‘Others will be of wrong action; we shall be of right action here’: effacement should be practised thus.

(15) ‘Others will be of wrong livelihood; we shall be of right livelihood here’: effacement should be practised thus.

(16) ‘Others will be of wrong effort; we shall be of right effort here’: effacement should be practised thus.

(17) ‘Others will be of wrong mindfulness; we shall be of right mindfulness here’: effacement should be practised thus.

(18) ‘Others will be of wrong concentration; we shall be of right concentration here’: effacement should be practised thus.

(19) ‘Others will be of wrong knowledge; we shall be of right knowledge here’: effacement should be practised thus.

(20) ‘Others will be of wrong deliverance; we shall be of right deliverance here’: effacement should be practised thus.

(21) ‘Others will be overcome by sloth and torpor; we shall be free from sloth and torpor here’: effacement should be practised thus.

(22) ‘Others will be restless; we shall not be restless here’: effacement should be practised thus.

(23) ‘Others will be doubters; we shall go beyond doubt here’: effacement should be practised thus.

(24) ‘Others will be angry; we shall not be angry here’: effacement should be practised thus.

(25) ‘Others will be resentful; we shall not be resentful here’: effacement should be practised thus.

(26) ‘Others will be contemptuous; we shall not be contemptuous here’: effacement should be practised thus.

(27) ‘Others will be insolent; we shall not be insolent here’: effacement should be practised thus.

(28) ‘Others will be envious; we shall not be envious here’: effacement should be practised thus.

(29) ‘Others will be avaricious; we shall not be avaricious here’: effacement should be practised thus.

(30) ‘Others will be fraudulent; we shall not be fraudulent here’: effacement should be practised thus.

(31) ‘Others will be deceitful; we shall not be deceitful here’: effacement should be practised thus.

(32) ‘Others will be obstinate; we shall not be obstinate here’: effacement should be practised thus.

(33) ‘Others will be arrogant; we shall not be arrogant here’: effacement should be practised thus.

(34) ‘Others will be difficult to admonish; we shall be easy to admonish here’: effacement should be practised thus.

(35) ‘Others will have bad friends; we shall have good friends here’: effacement should be practised thus.

(36) ‘Others will be negligent; we shall be diligent here’: effacement should be practised thus.

(37) ‘Others will be faithless; we shall be faithful here’: effacement should be practised thus.

(38) ‘Others will be shameless; we shall be shameful here’: effacement should be practised thus.

(39) ‘Others will have no fear of wrongdoing; we shall be afraid of wrongdoing here’: effacement should be practised thus.

(40) ‘Others will be of little learning; we shall be of great learning here’: effacement should be practised thus.

(41) ‘Others will be lazy; we shall be energetic here’: effacement should be practised thus.

(42) ‘Others will be unmindful; we shall be established in mindfulness here’: effacement should be practised thus.

(43) ‘Others will lack wisdom; we shall possess wisdom here’: effacement should be practised thus.

(44) ‘Others will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily’: effacement should be practised thus.

Inclination of Mind

“Cunda, I say that even the inclination of mind towards wholesome states is of great benefit, so what should be said of bodily and verbal acts conforming to such a state of mind? Therefore, Cunda:

(1) Mind should be inclined thus: ‘Others will be cruel; we shall not be cruel here.’

(2) Mind should be inclined thus: ‘Others will kill living beings; we shall abstain from killing living beings here.’

(3–43) Mind should be inclined thus:…

(44) Mind should be inclined thus: ‘Others will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily.’

Avoidance

“Cunda, suppose there were an uneven path and another even path by which to avoid it; and suppose there were an uneven ford and another even ford by which to avoid it. So too:

(1) A person given to cruelty has non-cruelty by which to avoid it.

(2) One given to killing living beings has abstention from killing living beings by which to avoid it.

(3) One given to taking what is not given has abstention from taking what is not given by which to avoid it.

(4) One given to be uncelibate has celibacy by which to avoid it.

(5) One given to false speech has abstention from false speech by which to avoid it.

(6) One given to malicious speech has abstention from malicious speech by which to avoid it.

(7) One given to harsh speech has abstention from harsh speech by which to avoid it.

(8) One given to gossip has abstention from gossip by which to avoid it.

(9) One given to covetousness has uncovetousness by which to avoid it.

(10) One given to ill will has non-ill will by which to avoid it.

(11) One given to wrong view has right view by which to avoid it.

(12) One given to wrong intention has right intention by which to avoid it.

(13) One given to wrong speech has right speech by which to avoid it.

(14) One given to wrong action has right action by which to avoid it.

(15) One given to wrong livelihood has right livelihood by which to avoid it.

(16) One given to wrong effort has right effort by which to avoid it.

(17) One given to wrong mindfulness has right mindfulness by which to avoid it.

(18) One given to wrong concentration has right concentration by which to avoid it.

(19) One given to wrong knowledge has right knowledge by which to avoid it.

(20) One given to wrong deliverance has right deliverance by which to avoid it.

(21) One given to sloth and torpor has freedom from sloth and torpor by which to avoid it.

(22) One given to restlessness has non-restlessness by which to avoid it.

(23) One given to doubt has the state beyond doubt by which to avoid it.

(24) One given to anger has non-anger by which to avoid it.

(25) One given to resentment has non-resentment by which to avoid it.

(26) One given to contempt has non-contempt by which to avoid it.

(27) One given to insolence has non-insolence by which to avoid it.

(28) One given to envy has non-envy by which to avoid it.

(29) One given to avarice has non-avarice by which to avoid it.

(30) One given to fraud has non-fraud by which to avoid it.

(31) One given to deceit has non-deceit by which to avoid it.

(32) One given to obstinacy has non-obstinacy by which to avoid it.

(33) One given to arrogance has non-arrogance by which to avoid it.

(34) One given to being difficult to admonish has being easy to admonish by which to avoid it.

(35) One given to making bad friends has making good friends by which to avoid it.

(36) One given to negligence has diligence by which to avoid it.

(37) One given to faithlessness has faith by which to avoid it.

(38) One given to shamelessness has shame by which to avoid it.

(39) One given to fearlessness of wrongdoing has fear of wrongdoing by which to avoid it.

(40) One given to little learning has great learning by which to avoid it.

(41) One given to laziness has the arousal of energy by which to avoid it.

(42) One given to unmindfulness has the establishment of mindfulness by which to avoid it.

(43) One given to lack of wisdom has the acquisition of wisdom by which to avoid it.

(44) One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, by which to avoid it.

The Way Leading Upwards

“Cunda, just as all unwholesome states lead downwards and all wholesome states lead upwards, so too:

(1) A person given to cruelty has non-cruelty to lead him upwards.

(2) One given to killing living beings has abstention from killing living beings to lead him upwards.

(3–43) One given to…to lead him upwards.

(44) One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, to lead him upwards.

The Way of Extinguishing

“Cunda, that one who is himself sinking in the mud should pull out another who is sinking in the mud is impossible; that one who is not himself sinking in the mud should pull out another who is sinking in the mud is possible. That one who is himself untamed, undisciplined, with defilements unextinguished, should tame another, discipline him, and help extinguish his defilements is impossible; that one who is himself tamed, disciplined, with defilements extinguished, should tame another, discipline him, and help extinguish his defilements is possible. So too:

(1) A person given to cruelty has non-cruelty by which to extinguish it.

(2) One given to killing living beings has abstention from killing living beings by which to extinguish it.

(3–43) One given to… …by which to extinguish it.

(44) One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, by which to extinguish it.

Conclusion

“So, Cunda, the way of effacement has been taught by me, the way of inclining the mind has been taught by me, the way of avoidance has been taught by me, the way leading upwards has been taught by me, and the way of extinguishing has been taught by me.

“What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, Cunda. There are these roots of trees, these empty huts. Meditate, Cunda, do not delay or else you will regret it later. This is our instruction to you.”

That is what the Blessed One said. The venerable Mahā Cunda was satisfied and delighted in the Blessed One’s words.

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Then the venerable Cunda the Great, emerging towards evening from solitary meditation, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance the venerable Cunda the Great spoke thus to the Lord:

“Those various types of views, Lord, that arise in the world and are connected with theories of the self or with theories of the world, does there come to be ejection of these views, does there come to be renunciation of these views for a monk who wisely reflects from the beginning?”

“Those various types of views, Cunda, that arise in the world and are connected with theories of the self or with theories of the world, wherever these views arise and wherever they obsess (the mind) and wherever they are current, it is by seeing them with perfect wisdom as they really are, thus: ‘This is not mine, this am I not, this is not my self,’ that there is ejection of these views, that there is renunciation of these views.

The situation occurs, Cunda, when a monk here, aloof from pleasures of the senses, aloof from unskilled states of mind, may enter on and abide in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. It may occur to him: ‘I fare along by expunging.’ But these, Cunda, are not called expungings in the discipline for an ariyan; these are called: ‘abidings in ease here-now’ in the discipline for an ariyan.

This situation occurs, Cunda, when some monk here, by allaying initial thought and discursive thought, with the mind subjectively tranquillised and fixed on one point, may enter on and abide in the second meditation which is devoid of initial and discursive thought, is born of concentration, and is rapturous and joyful. It may occur to him: ‘I fare along by expunging.’ But these, Cunda, are not called expungings in the discipline for an ariyan; these are called ‘abidings in ease here-now’ in the discipline for an ariyan.

This situation occurs, Cunda, when some monk here, by the fading out of rapture, may abide with equanimity, attentive, and clearly conscious, and may experience in his person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and may enter on and abide in the third meditation. It may occur to him: ‘I fare along by expunging.’ But these, Cunda, are not called expungings in the discipline for an ariyan; these are called: ‘abidings in ease here-now’ in the discipline for an ariyan.

This situation occurs, Cunda, when some monk here, by getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, may enter on and abide in the fourth meditation which has neither anguish nor joy, and that is entirely purified by equanimity and mindfulness. It may occur to him: ‘I fare along by expunging.’ But these, Cunda, are not called expungings in the discipline for an ariyan; these are called: ‘abidings in ease here-now’ in the discipline for an ariyan.

This situation occurs, Cunda, when some monk here, by wholly transcending perceptions of material shapes, by the going down of perceptions due to sensory impressions, by not reflecting on the perceptions of multiformity, thinking: ‘Ether is unending,’ may enter on and abide in the plane of infinite ether. It may occur to him: ‘I fare along by expunging.’ But these, Cunda, are not called expungings in the discipline for an ariyan; these are called: ‘abidings that are peaceful’ in the discipline for an ariyan.

This situation occurs, Cunda, when some monk here, by wholly transcending the plane of infinite ether, thinking: ‘Consciousness is unending,’ may enter on and abide in the plane of infinite consciousness. It may occur to him: ‘I fare along by expunging.’ But these, Cunda, are not called expungings in the discipline for an ariyan; these are called: ‘abidings that are peaceful’ in the discipline for an ariyan.

This situation occurs, Cunda, when some monk here, by wholly transcending the plane of infinite consciousness, thinking: ‘There is no-thing,’ may enter on and abide in the plane of no-thing. It may occur to him: ‘I fare along by expunging.’ But these, Cunda, are not called expungings in the discipline for an ariyan; these are called: ‘abidings that are peaceful’ in the discipline for an ariyan.

This situation occurs, Cunda, when some monk here, by wholly transcending the plane of no-thing, may enter on and abide in the plane of neither-perception-nor-non-perception. It may occur to him: ‘I fare along by expunging.’ But these, Cunda, are not called expungings in the discipline for an ariyan; these are called: ‘abidings that are peaceful’ in the discipline for an ariyan.

Herein, Cunda, is expunging to be done by you, thinking:

1. ‘Others may be harmful; we, as to this, will not be harmful’, so is expunging to be done.
2. ‘Others may be those to make onslaught on creatures; we, as to this, will be those who are restrained from making onslaught on creatures’, so is expunging to be done.
3. ‘Others may be takers of what is not given; we, as to this, will be restrained from taking what is not given’, so is expunging to be done.
4. ‘Others may be non-Brahma-farers; we, as to this will be Brahma-farers’, so is expunging to be done.
5. ‘Others may be speakers of lies; we, as to this, will be restrained from lying speech’, so is expunging to be done.
6. ‘Others may be of harsh speech; we, as to this, will be restrained from harsh speech’, so is expunging to be done.
7. ‘Others may be of rough speech; we, as to this, will be restrained from rough speech’, so is expunging to be done.
8. ‘Others may be of frivolous speech; we, as to this, will be restrained from frivolous speech’, so is expunging to be done.
9. ‘Others may be covetous; we, as to this, will be non-covetous’, so is expunging to be done.
10. ‘Others may be corrupt in mind; we, as to this, will be incorrupt in mind.’, so is expunging to be done.
11. ‘Others may be of wrong view; we, as to this, will be of perfect view’, so is expunging to be done.
12. ‘Others may be of wrong thoughts; we, as to this, will be of perfect thoughts’, so is expunging to be done.
13. ‘Others may be of wrong speech; we, as to this, will be of perfect speech’, so is expunging to be done.
14. ‘Others may be of wrong activity; we, as to this, will be of perfect activity’, so is expunging to be done.
15. ‘Others may be of a wrong way of living; we, as to this, will be of perfect way of living’, so is expunging to be done.
16. ‘Others may be of wrong endeavour; we, as to this, will be of perfect endeavour’, so is expunging to be done.
17. ‘Others may be of wrong mindfulness; we, as to this, will be of perfect mindfulness’, so is expunging to be done.
18. ‘Others may be of wrong concentration; we, as to this, will be of perfect concentration’, so is expunging to be done.
19. ‘Others may be of wrong knowledge; we, as to this, will be of perfect knowledge’, so is expunging to be done.
20. ‘Others may be of wrong freedom; we, as to this, will be of perfect freedom’, so is expunging to be done.
21. ‘Others may be encompassed by sloth and torpor; we, as to this, will be without sloth and torpor, so is expunging to be done.
22. ‘Others may be puffed up; we, as to this, will not be puffed up’, so is expunging to be done.
23. ‘Others may be doubtful; we, as to this, will be crossed over doubt’, so is expunging to be done.
24. ‘Others may be wrathful; we, as to this, will be without wrath’, so is expunging to be done.
25. ‘Others may be rancorous; we, as to this, will not be rancorous, so is expunging to be done.
26. ‘Others may be harsh; we, as to this, will not be harsh, so is expunging to be done.
27. ‘Others may be spiteful; we, as to this, will be without spite’, so is expunging to be done.
28. ‘Others may be envious; we, as to this, will be without envy, so is expunging to be done.
29. ‘Others may be grudging; we, as to this, will be not grudging’, so is expunging to be done.
30. ‘Others may be treacherous; we, as to this, will be not treacherous’, so is expunging to be done.
31. ‘Others may be deceitful; we, as to this, will be not deceitful, so is expunging to be done.
32. ‘Others may be stubborn; we, as to this, will be not stubborn, so is expunging to be done.
33. ‘Others may be proud; we, as to this, will be not proud, so is expunging to be done.
34. ‘Others may be difficult to speak to; we, as to this, will be easy to speak to, so is expunging to be done.
35. ‘Others may be friends of those who are evil; we, as to this, will be friends of those who are lovely’, so is expunging to be done.
36. ‘Others may be indolent; we, as to this, will be diligent’, so is expunging to be done.
37. ‘Others may be lacking in faith; we, as to this, will be of faith’, so is expunging to be done.
38. Others may be shameless; we, as to this, will feel shame’, so is expunging to be done.
39. Others may be reckless; we, as to this, will be cautious’, so is expunging to be done.
40. Others may be those who have heard little; we, as to this, will have heard much’, so is expunging to be done.
41. Others may be lazy; we, as to this, will be of stirred up energy’, so is expunging to be done.
42. Others may be of muddled mindfulness; we, as to this, will be those with mindfulness set up before us.’, so is expunging to be done.
43. Others may be weak in wisdom; we, as to this, will be endowed with wisdom’, so is expunging to be done.
44. Others may seize the temporal, grasping it tightly, not letting go of it easily; we, as to this, will not seize the temporal, not grasping it tightly, letting go of it easily’, so is expunging to be done.

Now I, Cunda, say that the arising of thought is very helpful in regard to skilled states (of mind), not to speak of gesture and speech that are in conformity (with thought).

Therefore, Cunda, the thought should arise:

1. ‘Others may be harmful; we, as to this, will not be harmful.’

2. The thought should arise:

   
   ‘Others may be those to make onslaught on creatures; we, as to this, will be those who are restrained from making onslaught on creatures.’

3. The thought should arise:

   
   ‘Others may be takers of what is not given; we, as to this, will be restrained from taking what is not given.’

4. The thought should arise:

   
   ‘Others may be non-Brahma-farers; we, as to this will be Brahma-farers.’

5. The thought should arise:

   
   ‘Others may be speakers of lies; we, as to this, will be restrained from lying speech.’

6. The thought should arise:

   
   ‘Others may be of harsh speech; we, as to this, will be restrained from harsh speech.’

7. The thought should arise:

   
   ‘Others may be of rough speech; we, as to this, will be restrained from rough speech.’

8. The thought should arise:

   
   ‘Others may be of frivolous speech; we, as to this, will be restrained from frivolous speech.’

9. The thought should arise:

   
   ‘Others may be covetous; we, as to this, will be non-covetous.’

10. The thought should arise:

    
    ‘Others may be corrupt in mind; we, as to this, will be incorrupt in mind.’

11. The thought should arise:

    
    ‘Others may be of wrong view; we, as to this, will be of perfect view.’

12. The thought should arise:

    
    ‘Others may be of wrong thoughts; we, as to this, will be of perfect thoughts.’

13. The thought should arise:

    
    ‘Others may be of wrong speech; we, as to this, will be of perfect speech.’

14. The thought should arise:

    
    ‘Others may be of wrong activity; we, as to this, will be of perfect activity.’

15. The thought should arise:

    
    ‘Others may be of a wrong way of living; we, as to this, will be of perfect way of living.’

16. The thought should arise:

    
    ‘Others may be of wrong endeavour; we, as to this, will be of perfect endeavour.’

17. The thought should arise:

    
    ‘Others may be of wrong mindfulness; we, as to this, will be of perfect mindfulness.’

18. The thought should arise:

    
    ‘Others may be of wrong concentration; we, as to this, will be of perfect concentration.’

19. The thought should arise:

    
    ‘Others may be of wrong knowledge; we, as to this, will be of perfect knowledge.’

20. The thought should arise:

    
    ‘Others may be of wrong freedom; we, as to this, will be of perfect freedom.’

21. The thought should arise:

    
    ‘Others may be encompassed by sloth and torpor; we, as to this, will be without sloth and torpor.’

22. The thought should arise:

    
    ‘Others may be puffed up; we, as to this, will not be puffed up.’

23. The thought should arise:

    
    ‘Others may be doubtful; we, as to this, will be crossed over doubt.’

24. The thought should arise:

    
    ‘Others may be wrathful; we, as to this, will be without wrath.’

25. The thought should arise:

    
    ‘Others may be rancorous; we, as to this, will not be rancorous.’

26. The thought should arise:

    
    ‘Others may be harsh; we, as to this, will not be harsh.’

27. The thought should arise:

    
    ‘Others may be spiteful; we, as to this, will be without spite.’

28. The thought should arise:

    
    ‘Others may be envious; we, as to this, will be without envy.’

29. The thought should arise:

    
    ‘Others may be grudging; we, as to this, will be not grudging.’

30. The thought should arise:

    
    ‘Others may be treacherous; we, as to this, will be not treacherous.’

31. The thought should arise:

    
    ‘Others may be deceitful; we, as to this, will be not deceitful.’

32. The thought should arise:

    
    ‘Others may be stubborn; we, as to this, will be not stubborn.’

33. The thought should arise:

    
    ‘Others may be proud; we, as to this, will be not proud.’

34. The thought should arise:

    
    ‘Others may be difficult to speak to; we, as to this, will be easy to speak to.’

35. The thought should arise:

    
    ‘Others may be friends of those who are evil; we, as to this, will be friends of those who are lovely.’

36. The thought should arise:

    
    ‘Others may be indolent; we, as to this, will be diligent.’

37. The thought should arise:

    
    ‘Others may be lacking in faith; we, as to this, will be of faith.’

38. The thought should arise:

    
    ‘Others may be shameless; we, as to this, will feel shame.’

39. The thought should arise:

    
    ‘Others may be reckless; we, as to this, will be cautious.’

40. The thought should arise:

    
    ‘Others may be those who have heard little; we, as to this, will have heard much.’

41. The thought should arise:

    
    ‘Others may be lazy; we, as to this, will be of stirred up energy.’

42. The thought should arise:

    
    ‘Others may be of muddled mindfulness; we, as to this, will be those with mindfulness set up before us.’

43. The thought should arise:

    
    ‘Others may be weak in wisdom; we, as to this, will be endowed with wisdom.’

44. The thought should arise:

    
    ‘Others may seize the temporal, grasping it tightly, not letting go of it easily; we, as to this, will not seize the temporal, not grasping it tightly, letting go of it easily.’

Cunda, like an uneven road although there may be another even road for going by; and, Cunda, like an uneven ford although there may be another even ford for going by; even so, Cunda,

1. there is non-harming for a harmful individual to go by;
2. there is restraint from onslaught on creatures for an individual to go by who makes onslaught on creatures;
3. there is restraint from taking what is not given for an individual to go by who is a taker of what is not given;
4. there is the Brahma-faring to go by for an individual to go by who is a non-Brahma-farer;
5. there is restraint from lying speech to go by for an individual to go by who is of lying speech;
6. there is restraint from harsh speech to go by for an individual to go by who is of harsh speech;
7. there is restraint from rough speech to go by for an individual to go by who is of rough speech;
8. there is restraint from frivolous speech to go by for an individual to go by who is of frivolous speech;
9. there is non-coveting to go by for an individual to go by who is covetous;
10. there is incorruption of mind to go by for an individual to go by who is corrupt in mind;
11. there is perfect view to go by for an individual to go by who is of wrong view;
12. there is perfect thought to go by for an individual to go by who is of wrong thought;
13. there is perfect speech to go by for an individual to go by who is of wrong speech;
14. there is perfect activity to go by for an individual to go by who is of wrong activity;
15. there is perfect way of living to go by for an individual to go by who is of wrong way of living;
16. there is perfect endeavour to go by for an individual to go by who is of wrong endeavour;
17. there is perfect mindfulness to go by for an individual to go by who is of wrong mindfulness;
18. there is perfect concentration to go by for an individual to go by who is of wrong concentration;
19. there is perfect knowledge to go by for an individual to go by who is of wrong knowledge;
20. there is perfect freedom to go by for an individual to go by who is wrong freedom;
21. there is being without sloth and torpor to go by for an individual to go by who is encompassed by sloth and torpor;
22. there is not being puffed up to go by for an individual to go by who is puffed up;
23. there is being crossed over doubt to go by for an individual to go by who is doubtful;
24. there is being without wrath to go by for an individual to go by who is wrathful;
25. there is non-rancour to go by for an individual to go by who is rancorous;
26. there is non-disparagement to go by for an individual to go by who is disparaging;
27. there is non-spite to go by for an individual to go by who is spiteful;
28. there is non-jealousy to go by for an individual to go by who is jealous;
29. there is non-miserliness to go by for an individual to go by who is miserly;
30. there is non-treachery to go by for an individual to go by who is treacherous;
31. there is non-deceit to go by for an individual to go by who is deceitful;
32. there is non-stubbornness to go by for an individual to go by who is stubborn;
33. there is non-pride to go by for an individual to go by who is proud;
34. there is ease of being spoken to to go by for an individual to go by who is difficult to speak to;
35. there is friendship with those who are lovely to go by for an individual to go by who is friends of those who are evil;
36. there is diligence to go by for an individual to go by who is indolent;
37. there is faith to go by for an individual to go by who is lacking in faith;
38. there is shame to go by for an individual to go by who is shameless;
39. there is caution to go by for an individual to go by who is reckless;
40. there is having heard much to go by for an individual to go by who has heard little;
41. there is stirred up energy to go by for an individual to go by who is lazy;
42. there is setting up mindfulness before one to go by for an individual to go by who is of muddled mindfulness;
43. there is endowment with wisdom to go by for an individual to go by who is weak in wisdom;
44. there is there is not seizing the temporal, not grasping it tightly, letting it go easily for the individual to go by who seizes the temporal, grasps it tightly, letting go of it with difficulty.

Cunda, as every unskilled state (of mind) leads downwards, as every skilled state (of mind) leads upwards, even so, Cunda,

1. does non-harming come to be a higher state for an individual who is harmful;
2. does restraint from onslaught on creatures come to be a higher state for an individual who makes onslaught on creatures;
3. does restraint from taking what is not given come to be a higher state for an individual who is a taker of what is not given;
4. does the Brahma-faring come to be a higher state for an individual who is a non-Brahma-farer;
5. does restraint from lying speech come to be a higher state for an individual who is of lying speech;
6. does restraint from harsh speech come to be a higher state for an individual who is of harsh speech;
7. does restraint from rough speech come to be a higher state for an individual who is of rough speech;
8. does restraint from frivolous speech come to be a higher state for an individual who is of frivolous speech;
9. does non-coveting come to be a higher state for an individual who is covetous;
10. does in-corruption of mind come to be a higher state for an individual who is corrupt in mind;
11. does perfect view come to be a higher state for an individual who is of wrong view;
12. does perfect thought come to be a higher state for an individual who is of wrong thought;
13. does perfect speech come to be a higher state for an individual who is of wrong speech;
14. does perfect activity come to be a higher state for an individual who is of wrong activity;
15. does perfect way of living come to be a higher state for an individual who is of wrong way of living;
16. does perfect endeavour come to be a higher state for an individual who is of wrong endeavour;
17. does perfect mindfulness come to be a higher state for an individual who is of wrong mindfulness;
18. does perfect concentration come to be a higher state for an individual who is of wrong concentration;
19. does perfect knowledge come to be a higher state for an individual who is of wrong knowledge;
20. does perfect freedom come to be a higher state for an individual who is of wrong freedom;
21. does being without sloth and torpor come to be a higher state for an individual who is encompassed by sloth and torpor;
22. does not being puffed up come to be a higher state for an individual who is puffed up;
23. does being crossed over doubt come to be a higher state for an individual who is doubtful;
24. does being without wrath come to be a higher state for an individual who wrathful;
25. does non-rancour come to be a higher state for an individual who is rancorous;
26. does non-disparagement come to be a higher state for an individual who is disparaging;
27. does non-spite come to be a higher state for an individual who is spiteful;
28. does non-jealousy come to be a higher state for an individual who is jealous;
29. does non-miserliness come to be a higher state for an individual who is miserly;
30. does non-treachery come to be a higher state for an individual who is treacherous;
31. does non-deceit come to be a higher state for an individual who is deceitful;
32. does non-stubbornness come to be a higher state for an individual who is stubborn;
33. does non-pride come to be a higher state for an individual who is proud;
34. does ease of being spoken to come to be a higher state for an individual who is difficult to speak to;
35. does friendship with those who are lovely come to be a higher state for an individual who is friends of those who are evil;
36. does diligence come to be a higher state for an individual who is indolent;
37. does faith come to be a higher state for an individual who is lacking in faith;
38. does shame come to be a higher state for an individual who is shameless;
39. does caution come to be a higher state for an individual who is reckless;
40. does having heard much come to be a higher state for an individual who has heard little;
41. does stirred up energy come to be a higher state for an individual who is lazy;
42. does setting up mindfulness before one come to be a higher state for an individual who is of muddled mindfulness;
43. does endowment with wisdom come to be a higher state for an individual who is weak in wisdom;
44. does not seizing the temporal, not grasping it tightly, letting it go easily come to be a higher state for an individual who seizes the temporal, grasps it tightly, letting go of it with difficulty.

This situation does not occur, Cunda, when one sunk into mud will by himself pull out another who is sunk into mud. But this situation occurs, Cunda, when one not sunk into mud will by himself pull out another who is sunk into mud.

This situation does not occur, Cunda, when one who is not tamed, not trained, not utterly quenched, will by himself tame, train, make another utterly quenched. But this situation occurs, Cunda, when one who is tamed, trained, utterly quenched, will by himself tame, train, make another utterly quenched.

Even so, Cunda,

1. there is non-harming by means of utter quenching for an individual who is harmful;
2. there is restraint from onslaught on creatures by means of utter quenching for an individual who makes onslaught on creatures;
3. there is restraint from taking what is not given by means of utter quenching for an individual who is a taker of what is not given;
4. there is the Brahma-faring by means of utter quenching for an individual who is a non-Brahma-farer;
5. there is restraint from lying speech by means of utter quenching for an individual who is of lying speech;
6. there is restraint from harsh speech by means of utter quenching for an individual who is of harsh speech;
7. there is restraint from rough speech by means of utter quenching for an individual who is of rough speech;
8. there is restraint from frivolous speech by means of utter quenching for an individual who is of frivolous speech;
9. there is non-coveting by means of utter quenching for an individual who is covetous;
10. there is in-corruption of mind by means of utter quenching for an individual who is corrupt in mind;
11. there is perfect view by means of utter quenching for an individual who is of wrong view;
12. there is perfect thought by means of utter quenching for an individual who is of wrong thought;
13. there is perfect speech by means of utter quenching for an individual who is of wrong speech;
14. there is perfect activity by means of utter quenching for an individual who is of wrong activity;
15. there is perfect way of living by means of utter quenching for an individual who is of wrong way of living;
16. there is perfect endeavour by means of utter quenching for an individual who is of wrong endeavour;
17. there is perfect mindfulness by means of utter quenching for an individual who is of wrong mindfulness;
18. there is perfect concentration by means of utter quenching for an individual who is of wrong concentration;
19. there is perfect knowledge by means of utter quenching for an individual who is of wrong knowledge;
20. there is perfect freedom by means of utter quenching for an individual who is of wrong freedom;
21. there is being without sloth and torpor by means of utter quenching for an individual who is encompassed by sloth and torpor;
22. there is not being puffed up by means of utter quenching for an individual who is puffed up;
23. there is being crossed over doubt by means of utter quenching for an individual who is doubtful;
24. there is being without wrath by means of utter quenching for an individual who wrathful;
25. there is non-rancour by means of utter quenching for an individual who is rancorous;
26. there is non-disparagement by means of utter quenching for an individual who is disparaging;
27. there is non-spite by means of utter quenching for an individual who is spiteful;
28. there is non-jealousy by means of utter quenching for an individual who is jealous;
29. there is non-miserliness by means of utter quenching for an individual who is miserly;
30. there is non-treachery by means of utter quenching for an individual who is treacherous;
31. there is non-deceit by means of utter quenching for an individual who is deceitful;
32. there is non-stubbornness by means of utter quenching for an individual who is stubborn;
33. there is non-pride by means of utter quenching for an individual who is proud;
34. there is ease of being spoken to by means of utter quenching for an individual who is difficult to speak to;
35. there is friendship with those who are lovely by means of utter quenching for an individual who is friends of those who are evil;
36. there is diligence by means of utter quenching for an individual who is indolent;
37. there is faith by means of utter quenching for an individual who is lacking in faith;
38. there is shame by means of utter quenching for an individual who is shameless;
39. there is caution by means of utter quenching for an individual who is reckless;
40. there is having heard much by means of utter quenching for an individual who has heard little;
41. there is stirred up energy by means of utter quenching for an individual who is lazy;
42. there is setting up mindfulness before one by means of utter quenching for an individual who is of muddled mindfulness;
43. there is endowment with wisdom by means of utter quenching for an individual who is weak in wisdom;
44. there is not seizing the temporal, not grasping it tightly, letting it go easily come to be a higher state for an individual who seizes the temporal, grasps it tightly, letting go of it with difficulty.

In this manner, Cunda, is taught by me the disquisition on expunging, is taught the disquisition on the uprising of thought, is taught the disquisition on going by, is taught the disquisition on upwards, is taught the disquisition on utter quenching. Whatever, Cunda, is to be done from compassion by a teacher seeking the welfare of his disciples, that has been done by me out of compassion for you. These, Cunda, are the roots of trees, these are empty places. Meditate, Cunda; do not be slothful; be not remorseful later. This is our instruction to you.”

Thus spoke the Lord. Delighted, the venerable Cunda rejoiced in what the Lord had said.

Discourse on Expunging: The Eighth

Thus have I heard. On one occasion the Blessed One was living at Sāvatthi, in Jeta‘s Grove, in Anāthapiṇḍika‘s Park. Then in the evening Venerable Mahā-Cunda emerged from seclusion, approached the Blessed One, paid respects to him, and sat to one side. When he was seated to one side, Venerable Mahā-Cunda said to the Blessed One, “Bhante, there are many kinds of perspectives that arise in the world, connected with beliefs about self or beliefs about the world. Bhante, when he is just beginning, what should a monk pay attention to so that these perspectives are abandoned and relinquished?”

“Cunda, there are many kinds of perspectives that arise in the world, connected with beliefs about self or beliefs about the world. Where these perspectives arise, where they lay dormant, and where they occur, one sees them as they are with correct discernment in this way: ‘This is not mine, this is not me, this is not my self.’ In this way these perspectives are abandoned and relinquished.

“Cunda, it is possible that, secluded from sensuality and from unwholesome phenomena, a monk might attain and remain in the first Jhāna, which has thought, examination, and the rapture and happiness born from seclusion. He might think ‘I am living with humility.’ Cunda, this is not what is called ‘humility’ in the discipline of the noble ones. This is called ‘living happily here and now’ in the discipline of the noble ones.

“Cunda, it is possible that, with the abatement of thought and evaluation, a monk might attain and remain in the second Jhāna, which has internal serenity, mental focus, no thought, no evaluation, and has the rapture and happiness produced by concentration. He might think ‘I am living with humility.’ Cunda, this is not what is called ‘humility’ in the discipline of the noble ones. This is called ‘living happily here and now’ in the discipline of the noble ones.

“Cunda, it is possible that, with the fading of rapture, a monk might attain and remain in the third Jhāna, and is equanimous, mindful, and completely aware, experiencing happiness through the body – what the noble ones call ‘one who is equanimous, mindful, and happy.’ He might think ‘I am living with humility.’ Cunda, this is not what is called ‘humility’ in the discipline of the noble ones. This is called ‘living happily here and now’ in the discipline of the noble ones.

“Cunda, it is possible that, with the abandoning of pleasure and pain, and with the prior disappearance of elation and depression, a monk might attain and remain in the fourth Jhāna, which is neither painful nor pleasant and has purity of mindfulness and equanimity. He might think ‘I am living with humility.’ Cunda, this is not what is called ‘humility’ in the discipline of the noble ones. This is called ‘living happily here and now’ in the discipline of the noble ones.

“Cunda, it is possible that, by completely transcending all perceptions of form, with the disappearance of perceptions of resistance, and by not paying attention to perceptions of diversity, perceiving infinite space, a monk might attain and remain in the dimension of infinite space. He might think ‘I am living with humility.’ Cunda, this is not what is called ‘humility’ in the discipline of the noble ones. This is called ‘living peacefully’ in the discipline of the noble ones.

“Cunda, it is possible that, by completely transcending the dimension of infinite space, perceiving infinite consciousness, a monk might attain and remain in the dimension of infinite consciousness. He might think ‘I am living with humility.’ Cunda, this is not what is called ‘humility’ in the discipline of the noble ones. This is called ‘living peacefully’ in the discipline of the noble ones.

“Cunda, it is possible that, by completely transcending the dimension of infinite consciousness, perceiving nothing existing, a monk might attain and remain in the dimension of nothingness. He might think ‘I am living with humility.’ Cunda, this is not what is called ‘humility’ in the discipline of the noble ones. This is called ‘living peacefully’ in the discipline of the noble ones.

“Cunda, it is possible that, by completely transcending the dimension of nothingness, a monk might attain and remain in the dimension of neither perception nor non-perception. He might think ‘I am living with humility.’ Cunda, this is not what is called ‘humility’ in the discipline of the noble ones. This is called ‘living peacefully’ in the discipline of the noble ones.

“Cunda, this is how you are to practice humility:

“‘Others will be cruel; we will not be cruel.’ This is how to practice humility.

“‘Others will kill; we will not kill.’ This is how to practice humility.

“‘Others will steal; we will not steal.’ This is how to practice humility.

“‘Others will live a non-spiritual life¹; we will live a spiritual life.’ This is how to practice humility.

“‘Others will lie; we will not lie.’ This is how to practice humility.

“‘Others will speak divisively; we will not speak divisively.’ This is how to practice humility.

“‘Others will speak harshly; we will not speak harshly.’ This is how to practice humility.

“‘Others will speak frivolously; we will not speak frivolously.’ This is how to practice humility.

“‘Others will covet; we will not covet.’ This is how to practice humility.

“‘Others will be aversive; we will not be aversive.’ This is how to practice humility.

“‘Others will have wrong view; we will have right view.’ This is how to practice humility.

“‘Others will have wrong attitude; we will have right attitude.’ This is how to practice humility.

“‘Others will have wrong speech; we will have right speech.’ This is how to practice humility.

“‘Others will have wrong action; we will have right action.’ This is how to practice humility.

“‘Others will have wrong livelihood; we will have right livelihood.’ This is how to practice humility.

“‘Others will have wrong effort; we will have right effort.’ This is how to practice humility.

“‘Others will have wrong mindfulness; we will have right mindfulness.’ This is how to practice humility.

“‘Others will have wrong concentration; we will have right concentration.’ This is how to practice humility.

“‘Others will have wrong knowledge; we will have right knowledge.’ This is how to practice humility.

“‘Others will have wrong liberation; we will have right liberation.’ This is how to practice humility.

“‘Others will be overcome by torpidity and dullness; we will be free of torpidity and dullness.’ This is how to practice humility.

“‘Others will be agitated; we will not be agitated.’ This is how to practice humility.

“‘Others will be skeptical; we will be beyond skepticism.’ This is how to practice humility.

“‘Others will be angry; we will be not be angry.’ This is how to practice humility.

“‘Others will be resentful; we will not be resentful.’ This is how to practice humility.

“‘Others will denigrate; we will not denigrate.’ This is how to practice humility.

“‘Others will be malicious; we will not be malicious.’ This is how to practice humility.

“‘Others will be envious; we will not be envious.’ This is how to practice humility.

“‘Others will be stingy; we will not be stingy.’ This is how to practice humility.

“‘Others will be fraudulent; we will not be fraudulent.’ This is how to practice humility.

“‘Others will be deceitful; we will not be deceitful.’ This is how to practice humility.

“‘Others will be stubborn; we will not be stubborn.’ This is how to practice humility.

“‘Others will be conceited; we will not be conceited.’ This is how to practice humility.

“‘Others will be hard to speak to; we will be easy to speak to.’ This is how to practice humility.

“‘Others will have evil friends; we will have good friends².’ This is how to practice humility.

“‘Others will be negligent; we will not be negligent.’ This is how to practice humility.

“‘Others will lack faith; we will have faith.’ This is how to practice humility.

“‘Others will lack conscience; we will have conscience.’ This is how to practice humility.

“‘Others will lack consideration; we will have consideration.’ This is how to practice humility.

“‘Others will know little; we will know much.’ This is how to practice humility.

“‘Others will be lazy; we will be energetic.’ This is how to practice humility.

“‘Others will be absent-minded; we will have firmly established mindfulness.’ This is how to practice humility.

“‘Others will be unwise; we will be consummate in wisdom.’ This is how to practice humility.

“‘Others will hold tightly to their opinions and relinquish them with difficulty; we will not hold tightly to our opinions and we will relinquish them easily.’ This is how to practice humility.

“Cunda, I say that even directing the mind towards wholesome phenomena is very helpful – not to speak of acting accordingly with body and speech! Therefore, Cunda, one is to direct the mind in this way: ‘Others will be cruel; we will not be cruel.’ …one is to direct the mind in this way: ‘Others will hold tightly to their opinions and relinquish them with difficulty; we will not hold tightly to our opinions and we will relinquish them easily.’

“Cunda, it is as if there was an uneven road, and there was a different road that was even that one could use to circumvent it; or there was an uneven ford, and there was a different ford that was even that one could use to circumvent it. In the same way, Cunda, for a person who is cruel, there is non-cruelty to circumvent it; for a person who kills, there is non-killing to circumvent it… for a person who holds tightly to their opinions and relinquishes them with difficulty, there is not holding tightly to one‘s opinions and relinquishing them easily to circumvent it.

“Cunda, just as all unwholesome phenomena lead down and all wholesome phenomena lead up, in the same way, Cunda, for a person who is cruel, there is non-cruelty for rising up… for one who holds tightly to their opinions and relinquishes them with difficulty, there is not holding tightly to one‘s opinions and relinquishing them easily for rising up.

“Cunda, it is impossible for a person who is stuck in mud to pull another person out of the mud. Cunda, it is possible for a person who is not stuck in mud to pull another person out of the mud. Cunda, it is impossible for a person who is not trained, not disciplined, and not enlightened to train, discipline, and enlighten another person. Cunda, it is possible for a person who is trained, disciplined, and enlightened to train, discipline, and enlighten another person. In the same way, Cunda, for a person who is cruel, there is non-cruelty for attaining enlightenment³… for a person who holds tightly to their opinions and relinquishes them with difficulty, there is not holding tightly to one‘s opinions and relinquishing them easily for attaining enlightenment.

“Cunda, I have taught you a discourse on humility. I have taught you a discourse on directing the mind. I have taught you a discourse on circumventing. I have taught you a discourse on rising up. I have taught you a discourse on attaining enlightenment. Cunda, I have compassionately done for you what should be done by a teacher who compassionately seeks to benefit his disciples. Cunda, there are the feet of trees, there are empty buildings; meditate, Cunda, do not be negligent, do not do what you will later regret: this is my instruction for you.”

This is what the Blessed One said. Satisfied, Venerable Mahā-Cunda delighted in the Blessed One‘s statement.