The Simile of
the Cloth
and
The Discourse on Effacement
Two Discourses
of the Buddha
from the Majjhima Nikaya
Edited with Introduction and
Notes by
Nyanaponika Thera
The Wheel Publication No. 61/62
ISBN 955-24-0004-X
Copyright (C) 1988
Buddhist Publication Society
Buddhist Publication
Society
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54, Sangharaja Mawatha
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Contents
The Simile of the Cloth
Introduction
This discourse of the Buddha -- the
seventh in the Collection of Middle Length Texts (Majjhima Nikaya) -- deals
first with a set of sixteen defilements of the human mind; and in its second
part, with the disciple's progress to the highest goal of Arahatship, which
can be achieved if -- and only if -- these impurities are gradually reduced
and finally eliminated. While there are also defilements of insight
which must be removed for the attainment of the goal, the sixteen defilements
dealt with here are all of an ethical nature and are concerned with
man's social behaviour. Only the last of these sixteen, negligence,
may also refer to purely personal concerns as well as to one's relations
with others.
A glance through the list (see Note
2) will show that all these sixteen defilements derive from greediness
and selfishness, from aversion, self-assertion and conceit, or their combinations.
If we take, for instance, contempt, being a weaker nuance of (5) denigration,
we see that aversion and conceit contribute to it; (7) envy is fed by greediness
and aversion. The pairs of contributive factors here exemplified do not,
of course, occur at the same moment of consciousness; but their repeated,
separate presence favours the arising of such derivatives as contempt and
envy. On the other hand, if those secondary defilements such as contempt
and envy (and all the others) appear frequently, they will bring about
a close serial association of their "feeders," as for instance hate motivated
by conceit, or hate motivated by greed; and these may easily become habitual
sequences, automatic chain reactions in our impulsive life.
Interlocked in such a manner, the
negative forces in our mind -- the defilements, roots of evil, and fetters
-- will become more powerful and much more difficult to dislodge. They
will form "closed systems" hard to penetrate, covering ever larger areas
of our mind. What may first have been isolated occurrences of unwholesome
thoughts and acts, will grow into hardened traits of character productive
of an unhappy destiny in future lives (see Discourse Sec. 2). And in all
these grave consequences, the secondary or derivative defilements have
a great share. Hence it is of vital importance that we do not fall victim
to the last in the list of those defilements -- negligence -- and are not
negligent in watchfulness and self-control.
"Out of regard for your
own good, it is proper to strive with heedfulness; out of regard for others'
good, it is proper to strive with heedfulness; out of regard for your own
and others' good, it is proper to strive with heedfulness."
(Nidana
Samy., No. 22)
As to "others' good," how much more
pleasant and harmonious will be human relations, individual and communal,
if there is less pettiness and peevishness, fewer vanities and jealousies,
and less self-assertiveness in words and deeds! As already remarked: if
these minor blemishes are reduced, the larger and more serious defilements
will have fewer opportunities. How often do deadly conflicts and deep involvement
in guilt arise from petty but unresolved resentments!
The composition of our list of defilements
alone makes it clear that the Buddha was well aware of the social impact
of these impurities; and the structure of the discourse shows that he regarded
the removal of these defilements as an integral part of the mental training
aiming at deliverance. Hence we may summarise this part of the discourse
by saying that our social conduct strongly affects the chances of our
spiritual progress.
The nature of that influence is illustrated
by the simile of the cloth. If the texture of our mind is tarnished by
blemishes in our social behaviour, "the new colouring" of higher mentality(adhicitta)
and higher wisdom (adhipa??a) cannot penetrate. The stains
that soil the single strands of thought will show through the superficial
colouring; and besides, the impure matter win reduce the porosity of the
tissue, i.e. the receptivity of our mind, and thus prevent full absorption
of any results gained in meditation or understanding. Through the accumulating
"waste products" of uninhibited defilements, a mental atmosphere is created
that resists any depth penetration of spiritual forces and values.
First, in accordance with the method
of Satipatthana, right mindfulness, the presence of the defilements in
one's behaviour has to be clearly noticed and honestly acknowledged, without
attempts at evasion, at minimizing or self-justification, for instance,
by giving them more "respectable names. This is what is implied in the
words of the discourse: "Knowing (the respective blemish) to be
a defilement of the mind . . . " Such knowledge by itself may often discourage
the recurrence of the defilements or weaken the strength of their manifestations.
According to the Buddhist Teachers of Old (see Note 4,
para. 1), this knowledge should be extended to the nature of the defilements,
the causes and circumstances of their arising, their cessation, and the
means of effecting their cessation. This is an example of how to apply
to an actual situation the formula of the Four Noble Truths as embodied
in the contemplation of mind-objects (dhammanupassana) of the Satipatthana
Sutta. Another example is the application of the four truths to higher
states of mind, the Divine Abidings, for the purpose of developing insight
(Sec. 13 and notes 13, 14).
When the Noble Disciple, on attaining
to one of the higher paths, sees himself freed from the defilements, deep
joy will arise in him, enthusiasm for the goal and the way, and an unshakable
confidence in the Triple Gem. So says our text (Sec. 6-10). But a foretaste
of all these fruits and blessings can already be gained by him who has
succeeded in noticeably weakening and reducing the defilements. Such enthusiasm
and strengthened confidence, being derived from his personal experience,
will be of great value to him, adding wings to his further progress. To
the extent of his experience, he will have verified for himself the virtues
of the Dhamma:
"Well proclaimed by the
Blessed One is the Dhamma, realisable here and now, possessed of immediate
result, bidding you come and see, accessible, and knowable individually
by the wise."
For rendering this discourse, use has
been made chiefly of the translation by the Venerable ?anamoli Thera (from
an unpublished manuscript), and also of the translations by the Venerable
Soma Thera and I. B. Horner. Grateful acknowledgement is offered to these
able translators. For some key passages, however, the Editor decided to
use his own version, partly for the reason of conformity with the commentarial
explanations. The Notes have been supplied by the Editor. In these Notes,
it was thought desirable to furnish the commentarial references supporting
the renderings chosen, and in these cases the inclusion of Pali words was
unavoidable. But an effort has been made to make these notes intelligible
and helpful to readers who are not familiar with the Pali language as well.
* * *
The Simile of the Cloth
Vatthupama Sutta
1. Thus have I heard. Once the Blessed
One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery.
There he addressed the monks thus: "Monks." -- "Venerable sir," they replied.
The Blessed One said this:
2. "Monks, suppose a cloth were stained
and dirty, and a dyer dipped it in some dye or other, whether blue or yellow
or red or pink, it would take the dye badly and be impure in colour. And
why is that? Because the cloth was not clean. So too, monks, when the mind
is defiled,[1]
an unhappy destination [in a future existence] may be expected.
"Monks, suppose a cloth were clean
and bright, and a dyer dipped it in some dye or other, whether blue or
yellow or red or pink, it would take the dye well and be pure in colour.
And why is that? Because the cloth was clean. So too, monks, when the mind
is undefiled, a happy destination [in a future existence] may be expected.
3. "And what, monks, are the defilements
of the mind?[2]
(1) Covetousness and unrighteous greed are a defilement of the mind; (2)
ill will is a defilement of the mind; (3) anger is a defilement of the
mind; (4) hostility...(5) denigration...(6) domineering...(7) envy...(8)
jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12) presumption...(13)
conceit...(14) arrogance...(15) vanity...(16) negligence is a defilement
of the mind.[3]
4. "Knowing, monks, covetousness
and unrighteous greed to be a defilement of the mind, the monk abandons
them.[4]
Knowing ill will to be a defilement of the mind, he abandons it. Knowing
anger to be a defilement of the mind, he abandons it. Knowing hostility
to be a defilement of the mind, he abandons it. Knowing denigration to
be a defilement of the mind, he abandons it. Knowing domineering to be
a defilement of the mind, he abandons it. Knowing envy to be a defilement
of the mind, he abandons it. Knowing jealousy to be a defilement of the
mind, he abandons it. Knowing hypocrisy to be a defilement of the mind,
he abandons it. Knowing fraud to be a defilement of the mind, he abandons
it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing
presumption to be a defilement of the mind, he abandons it. Knowing conceit
to be a defilement of the mind, he abandons it. Knowing arrogance to be
a defilement of the mind, he abandons it. Knowing vanity to be a defilement
of the mind, he abandons it. Knowing negligence to be a defilement of the
mind, he abandons it.
5. "When in the monk who thus knows
that covetousness and unrighteous greed are a defilement of the mind, this
covetousness and unrighteous greed have been abandoned; when in him who
thus knows that ill will is a defilement of the mind, this ill will has
been abandoned;...when in him who thus knows that negligence is a defilement
of the mind, this negligence has been abandoned -- [5]
6. -- he thereupon gains unwavering
confidence in the Buddha[6]
thus: 'Thus indeed is the Blessed One: he is accomplished, fully enlightened,
endowed with [clear] vision and [virtuous] conduct, sublime, knower of
the worlds, the incomparable guide of men who are tractable, the teacher
of gods and men, enlightened and blessed.'
7. -- he gains unwavering confidence
in the Dhamma thus: 'Well proclaimed by the Blessed One is the Dhamma,
realizable here and now, possessed of immediate result, bidding you come
and see, accessible and knowable individually by the wise.
8. -- he gains unwavering confidence
in the Sangha thus: 'The Sangha of the Blessed One's disciples has entered
on the good way, has entered on the straight way, has entered on the true
way, has entered on the proper way; that is to say, the four pairs of men,
the eight types of persons; this Sangha of the Blessed One's disciples
is worthy of gifts, worthy of hospitality, worthy of offerings, worthy
of reverential salutation, the incomparable field of merit for the world.'
9. "When he has given up, renounced,
let go, abandoned and relinquished [the defilements] in part,[7]
he knows: 'I am endowed with unwavering confidence in the Buddha...in the
Dhamma...in the Sangha; and he gains enthusiasm for the goal, gains enthusiasm
for the Dhamma,[8]
gains gladness connected with the Dhamma. When he is gladdened, joy is
born in him; being joyous in mind, his body becomes tranquil; his body
being tranquil, he feels happiness; and the mind of him who is happy becomes
concentrated.[9]
10. "He knows: 'I have given up,
renounced, let go, abandoned and relinquished [the defilements] in part';
and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma,
gains gladness connected with the Dhamma. When he is gladdened, joy is
born in him; being joyous in mind, his body becomes tranquil; when his
body is tranquil, he feels happiness; and the mind of him who is happy
becomes concentrated.
11. "If, monks, a monk of such virtue,
such concentration and such wisdom[10]
eats almsfood consisting of choice hill-rice together with various sauces
and curries, even that will be no obstacle for him.[11]
"Just as cloth that is stained and
dirty becomes clean and bright with the help of pure water, or just as
gold becomes clean and bright with the help of a furnace, so too, if a
monk of such virtue, such concentration and such wisdom eats almsfood consisting
of choice hill-rice together with various sauces and curries, even that
will be no obstacle for him.
12. "He abides, having suffused with
a mind of loving-kindness[12]
one direction of the world, likewise the second, likewise the third, likewise
the fourth, and so above, below, around and everywhere, and to all as to
himself; he abides suffusing the entire universe with loving-kindness,
with a mind grown great, lofty, boundless and free from enmity and ill
will.
"He abides, having suffused with
a mind of compassion...of sympathetic joy...of equanimity one direction
of the world, likewise the second, likewise the third, likewise the fourth,
and so above, below, around and everywhere, and to all as to himself; he
abides suffusing the entire universe with equanimity, with a mind grown
great, lofty, boundless and free from enmity and ill will.
13. "He understands what exists,
what is low, what is excellent,[13]
and what escape there is from this [whole] field of perception.[14]
14. "When he knows and sees[15]
in this way, his mind becomes liberated from the canker of sensual desire,
liberated from the canker of becoming, liberated from the canker of ignorance.[16]
When liberated, there is knowledge: 'It is liberated'; and he knows: 'Birth
is exhausted, the life of purity has been lived, the task is done, there
is no more of this to come.' Such a monk is called 'one bathed with the
inner bathing."[17]
15. Now at that time the brahmin
Sundarika Bharadvaja[18]
was seated not far from the Blessed One, and he spoke to the Blessed One
thus: "But does Master Gotama go to the Bahuka River to bathe?"
"What good, brahmin, is the Bahuka
River? What can the Bahuka River do?"
"Truly, Master Gotama, many people
believe that the Bahuka River gives purification, many people believe that
the Bahuka River gives merit. For in the Bahuka River many people wash
away the evil deeds they have done."
16. Then the Blessed One addressed
the brahmin Sundarika Bharadvaja in these stanzas:[19]
Bahuka and Adhikakka,[20]
Gaya and Sundarika,
Payaga and Sarassati,
And the stream Bahumati --
A fool may there forever bathe,
Yet will not purify his black deeds.
What can Sundarika bring to pass?
What can the Payaga and the Bahuka?
They cannot purify an evil-doer,
A man performing brutal and cruel
acts.
One pure in heart has evermore
The Feast of Cleansing[21]
and the Holy Day;[22]
One pure in heart who does good
deeds
Has his observances perfect for
all times.
It is here, O brahmin, that you should
bathe[23]
To make yourself a safe refuge for
all beings.
And if you speak no untruth,
Nor work any harm for breathing
things,
Nor take what is not offered,
With faith and with no avarice,
To Gaya gone, what would it do for
you?
Let any well your Gaya be!
17. When this was said, the brahmin
Sundarika Bharadvaja spoke thus:
"Magnificent, Master Gotama, magnificent,
Master Gotama! The Dhamma has been made clear in many ways by Master Gotama,
as though he were righting the overthrown, revealing the hidden, showing
the way to one who is lost, or holding up a lamp in the dark for those
with eyesight to see forms.
18. "I go to Master Gotama for refuge,
and to the Dhamma, and to the Sangha. May I receive the [first ordination
of] going forth under Master Gotama, may I receive the full admission!
19. And the brahmin Sundarika Bharadvaja
received the [first ordination of] going forth under the Blessed One, and
he received the full admission. And not long after his full admission,
dwelling alone, secluded, diligent, ardent and resolute, the venerable
Bharadvaja by his own realization understood and attained in this very
life that supreme goal of the pure life, for which men of good family go
forth from home life into homelessness. And he had direct knowledge thus:
"Birth is exhausted, the pure life has been lived, the task is done, there
is no more of this to come."
And the venerable Bharadvaja became
one of the Arahats.
* * *
Notes
1."So too,
monks, if the mind is defiled..." Comy: "It may be asked why the Buddha
had given this simile of the soiled cloth. He did so to show that effort
brings great results. A cloth soiled by dirt that is adventitious (i.e.,
comes from outside; agantukehi malehi), if it is washed can again
become clean because of the cloth's natural purity. But in the case of
what is naturally black, as for instance (black) goat's fur, any effort
(of washing it) will be in vain. Similarly, the mind too is soiled by adventitious
defilements (agantukehi kilesehi). But originally, at the phases
of rebirth(-consciousness) and the (sub-conscious) life-continuum, it is
pure throughout (pakatiya pana sakale pi patisandhi-bhavanga-vare pandaram
eva). As it was said (by the Enlightened One): 'This mind, monks, is
luminous, but it becomes soiled by adventitious defilements' (AN I.49).
But by cleansing it one can make it more luminous, and effort therein is
not in vain." [Go back]
2."Defilements
of the mind" (cittassa upakkilesa). Comy.: "When explaining the mental
defilements, why did the Blessed One mention greed first? Because it arises
first. For with all beings wherever they arise, up to the level of the
(Brahma heaven of the) Pure Abodes, it is first greed that arises by way
of lust for existence (bhava-nikanti). Then the other defilements
will appear, being produced according to circumstances. The defilements
of mind, however, are not limited to the sixteen mentioned in this discourse.
But one should understand that, by indicating here the method, all defilements
are included." Sub.Comy. mentions the following additional defilements:
fear, cowardice, shamelessness and lack of scruples, insatiability, evil
ambitions, etc. [Go back]
3. The Sixteen
Defilements of Mind:
1. abhijjha-visama-lobha,
covetousness and unrighteous greed
2. byapada, ill will
3. kodha, anger
4. upanaha, hostility
or malice
5. makkha, denigration
or detraction; contempt
6. palasa, domineering
or presumption
7. issa, envy
8. macchariya, jealousy,
or avarice; selfishness
9. maya, hypocrisy
or deceit
10. satheyya, fraud
11. thambha, obstinacy,
obduracy
12. sarambha, presumption
or rivalry; impetuosity
13. mana, conceit
14. atimana, arrogance,
haughtiness
15. mada, vanity or
pride
16. pamada, negligence
or heedlessness; in social behavior, this leads to lack of consideration.
The defilements (3) to (16) appear frequently
as a group in the discourses, e.g., in Majjh. 3; while in Majjh. 8 (reproduced
in this publication) No. 15 is omitted. A list of seventeen defilements
appears regularly in each last discourse of Books 3 to 11 of the Anguttara
Nikaya, which carry the title Ragapeyyala, the Repetitive Text on
Greed (etc.). In these texts of the Anguttara Nikaya, the first two defilements
in the above list are called greed (lobha) and hate (dosa),
to which delusion (moha) is added; all the fourteen other defilements
are identical with the above list. [Go back]
4."Knowing
covetousness and unrighteous greed to be a defilement of the mind, the
monk abandons them."
Knowing (viditva). Sub.Comy.:
"Having known it either through the incipient wisdom (pubbabhaga-pa??a
of the worldling, i.e., before attaining to Stream-entry) or through the
wisdom of the two lower paths (Stream-entry and Once-returning). He knows
the defilements as to their nature, cause, cessation and means of effecting
cessation." This application of the formula of the Four Noble Truths to
the defilements deserves close attention.
Abandons them (pajahati).
Comy.: "He abandons the respective defilement through (his attainment of)
the noble path where there is 'abandoning by eradication' (samucchedappahana-vasena
ariya-maggena)," which according to Sub.Comy. is the "final abandoning"
(accantappahana).
Before the attainment of the noble paths, all "abandoning" of defilements
is of a temporary nature. See Nyanatiloka Thera,
Buddhist Dictionary,
s.v. pahana.
According to the Comy., the sixteen
defilements are finally abandoned by the noble paths (or stages of sanctity)
in the following order:
"By the path of Stream-entry
(sotapatti-magga) are abandoned: (5) denigration, (6) domineering,
(7) envy, (8) jealousy, (9) hypocrisy, (10) fraud.
"By the path of Non-returning
(anagami-magga): (2) ill will, (3) anger, (4) malice, (16) negligence.
"By the path of Arahatship (arahatta-magga):
(1) covetousness and unrighteous greed, (11) obstinacy, (12) presumption,
(13) conceit, (14) arrogance, (15) vanity."
If, in the last group of terms, covetousness
is taken in a restricted sense as referring only to the craving for the
five sense objects, it is finally abandoned by the path of Non-returning;
and this is according to Comy. the meaning intended here. All greed, however,
including the hankering after fine material and immaterial existence, is
eradicated only on the path of Arahatship; hence the classification under
the latter in the list above.
Comy. repeatedly stresses that wherever
in our text "abandoning" is mentioned, reference is to the Non-returner
(anagami);
for also in the case of defilements overcome on Stream-entry (see above),
the states of mind which produce those defilements are eliminated only
by the path of Non-returning. [Go back]
5. Comy.
emphasizes the connection of this paragraph with the following, saying
that the statements on each of the sixteen defilements should be connected
with the next' paragraphs, e.g., "when in him...ill will has been abandoned,
he thereupon gains unwavering confidence..." Hence the grammatical construction
of the original Pali passage -- though rather awkward in English -- has
been retained in this translation.
The disciple's direct experience
of being freed of this or that defilement becomes for him a living test
of his former still imperfectly proven trust in the Buddha, Dhamma and
Sangha. Now this trust has become a firm conviction, an unshakable confidence,
based on experience. [Go back]
6."Unwavering
confidence" (aveccappasada). Comy.: "unshakable and immutable trust."
Confidence of that nature is not attained before Stream-entry because only
at that stage is the fetter of sceptical doubt (vicikiccha-samyojana)
finally eliminated. Unwavering confidence in the Buddha, Dhamma and Sangha
are three of four characteristic qualities of a Stream-winner (sotapa??assa
angani); the fourth is unbroken morality, which may be taken to be
implied in Sec. 9 of our discourse referring to the relinquishment of the
defilements. [Go back]
7."When
he has given up...(the defilements) in part" (yatodhi): that is, to
the extent to which the respective defilements are eliminated by the paths
of sanctitude (see Note 4). Odhi: limit, limitation.
yatodhi = yato odhi; another reading: yathodhi = yatha-odhi.
Bhikkhu ?anamoli translates this
paragraph thus: "And whatever (from among those imperfections) has, according
to the limitation (set by whichever of the first three paths he has attained),
been given up, has been (forever) dropped, let go, abandoned, relinquished.
"
In the Vibhanga of the Abhidhamma
Pitaka, we read in the chapter Jhana-vibhanga: "He is a bhikkhu
because he has abandoned defilements limitedly; or because he has abandoned
defilements without limitation" (odhiso kilesanam pahana bhikkhu; anodhiso
kilesanam pahana bhikkhu).[Go back]
8."Gains
enthusiasm for the goal, gains enthusiasm for the Dhamma" (labhati atthavedam
labhati dhammavedam).
Comy.: "When reviewing (paccavekkhato)*
the abandonment of the defilements and his unwavering confidence, strong
joy arises in the Non-returner in the thought: 'Such and such defilements
are now abandoned by me.' It is like the joy of a king who learns that
a rebellion in the frontier region has been quelled."
*["Reviewing" (paccavekkhana)
is a commentarial term, but is derived, apart from actual meditative experience,
from close scrutiny of sutta passages like our present one. "Reviewing"
may occur immediately after attainment of the jhanas or the paths and fruitions
(e.g., the last sentence of Sec. 14), or as a reviewing of the defilements
abandoned (as in Sec. 10) or those remaining. See Visuddhimagga,
transl. by ?anamoli, p. 789.]
Enthusiasm (veda). According
to Comy., the word veda occurs in the Pali texts with three connotations:
1. (Vedic) scripture (gantha), 2. joy (somanassa), 3. knowledge
(?ana).
"Here it signifies joy and the knowledge connected with that joy."
Attha (rendered here as "goal")
and dhamma are a frequently occurring pair of terms obviously intended
to supplement each other. Often they mean letter (dhamma) and spirit
(or meaning: attha) of the doctrine; but this hardly fits here.
These two terms occur also among the four kinds of analytic knowledge (patisambhida-?ana;
or knowledge of doctrinal discrimination). Attha-patisambhida is
explained as the discriminative knowledge of "the result of a cause"; while
dhamma-patisambhida
is concerned with the cause or condition.
The Comy. applies now the same interpretation
to our present textual passage, saying: "Attha-veda is the enthusiasm
arisen in him who reviews his unwavering confidence; dhamma-veda
is the enthusiasm arisen in him who reviews 'the abandonment of the defilement
in part,' which is the cause of that unwavering confidence..." Hence the
two terms refer to "the joy that has as its object the unwavering confidence
in the Buddha, and so forth; and the joy inherent in the knowledge (of
the abandonment; somanassa-maya ?ana)."
Our rendering of attha (Skt.:artha)
b; "goal" is supported by Comy.: "The unwavering confidence is called attha
because it has to be reached (araniyato), i.e., to be approached
(upagantabbato),"
in the sense of a limited goal, or resultant blessing.
Cf. Ang 5:10: tasmim dhamme attha-patisamvedi
ca hoti dhammapatisamvedi ca; tassa atthapatisamvedino dhammapatisamvedino
pamojjam jayati... This text continues, as our present discourse does,
with the arising of joy (or rapture; piti) from gladness (pamojja).Attha
and dhamma refer here to the meaning and text of the Buddha
word. [Go back]
9. The Pali
equivalents for this series of terms* are: 1. pamojja (gladness),
2. piti (joy or rapture), 3. passaddhi (tranquillity), 4.
sukha
(happiness), 5. samadhi (concentration). Nos. 2, 3, 5 are factors
of enlightenment (bojjhanga). The function of tranquillity is here
the calming of any slight bodily and mental unrest resulting from rapturous
joy, and so transforming the latter into serene happiness followed by meditative
absorption. This frequently occurring passage illustrates the importance
given in the Buddha's Teaching to happiness as a necessary condition for
the attainment of concentration and of spiritual progress in general.
* [Here the noun forms are given,
while the original has, in some cases, the verbal forms.] [Go
back]
10."Of
such virtue, such concentration, such wisdom" (evam-silo evam-dhammo evam-pa??o).
Comy.: "This refers to the (three) parts (of the Noble Eightfold Path),
namely, virtue, concentration and wisdom (sila-, samadhi-, pa??a-kkhandha),
associated (here) with the path of Non-returning." Comy. merely refers
dhammo to the path-category of concentration (samadhi-kkhandha).
Sub.Comy. quotes a parallel passage "evam-dhamma ti Bhagavanto ahesum,"
found in the Mahapadana Sutta (Digha 14), the Acchariya-abbhutadhamma Sutta
(Majjh. 123), and the Nalanda Sutta of the Satipatthana Samyutta. The Digha
Comy. explains samadhi-pakkha-dhamma as "mental states belonging
to concentration." [Go back]
11."No
obstacle," i.e., for the attainment of the path and fruition (of Arahatship),
says Comy. For a Non-returner who has eliminated the fetter of sense-desire,
there is no attachment to tasty food. [Go back]
12."With
a mind of Loving-kindness" (metta-sahagatena cetasa). This, and the
following, refer to the four Divine Abidings (brahma-vihara). On
these see Wheel Nos. 6 and 7. [Go back]
13."He
understands what exists, what is low, what is excellent" (so 'atthi idam
atthi hinam atthi panitam...' pajanati).
Comy.: "Having shown the Non-returner's
meditation on the Divine Abidings, the Blessed One now shows his practice
of insight (vipassana), aiming at Arahatship; and he indicates his
attainment of it by the words: 'He understands what exists,' etc. This
Non-returner, having arisen from the meditation on any of the four Divine
Abidings, defines as 'mind' (nama) those very states of the Divine
Abidings and the mental factors associated with them. He then defines as
'matter' (rupa) the heart base (hadaya-vatthu) being the
physical support (of mind) and the four elements which, on their part,
are the support of the heart base. In that way he defines as 'matter' the
elements and corporeal phenomena derived from them (bhutupadayadhamma).
When defining 'mind and matter' in this manner, 'he understands what
exists' (atthi idan'ti; lit. 'There is this'). Hereby a definition
of the truth of suffering has been given."
"Then, in comprehending the origin
of that suffering, he understands 'what is low.' Thereby the truth
of the origin of suffering has been defined. Further, by investigating
the means of giving it up, he understands 'what is excellent. Hereby
the truth of the path has been defined." [Go back]
14."...and
what escape there is from this (whole) field of perception" (atthi uttari
imassa sa??aga-tassa nissaranam). Comy.: "He knows: 'There is Nibbana
as an escape beyond that perception of the Divine Abidings attained by
me.' Hereby the truth of cessation has been defined." [Go
back]
15. Comy.:
"When, by insight-wisdom (vipassana), he thus knows the Four Noble
Truths in these four ways (i.e., 'what exists,' etc.); and when he thus
sees them by path-wisdom (magga-pa??a).[Go
back]
16.Kamasava
bhavasava avijjasava. The mention of liberation from the cankers (asava)
indicates the monk's attainment of Arahatship which is also called "exhaustion
of the cankers" (asavakkhaya).[Go back]
17."Bathed
with the inner bathing" (sinato antarena sinanena). According
to the Comy., the Buddha used this phrase to rouse the attention of the
brahmin Sundarika Bharadvaja, who was in the assembly and who believed
in purification by ritual bathing. The Buddha foresaw that if he were to
speak in praise of "purification by bathing," the brahmin would feel inspired
to take ordination under him and finally attain to Arahatship. [Go
back]
18.Bharadvaja
was the clan name of the brahmin. Sundarika was the name of the
river to which that brahmin ascribed purifying power. See also the Sundarika-Bharadvaja
Sutta in the Sutta Nipata.[Go back]
19. Based
on Bhikkhu ?anamoli's version, with a few alterations. [Go
back]
20. Three
are fords; the other four are rivers. [Go back]
21. The
text has Phaggu which is a day of brahminic purification in the
month of Phagguna (February-March). ?anamoli translates it as "Feast of
Spring." [Go back]
22. Uposatha.
[Go back]
23. "It
is here, 0 brahmin, that you should bathe." Comy.: i.e., in the Buddha's
Dispensation, in the waters of the Noble Eightfold Path.
In the Psalms of the Sisters (Therigatha),
the nun Punnika speaks to a brahmin as follows:
Nay now, who, ignorant to
the ignorant,
Hath told thee this: that water-baptism
From evil kamma can avail to free?
Why then the fishes and the tortoises,
The frogs, the watersnake, the crocodiles
And all that haunt the water straight
to heaven
Will go. Yea, all who evil kamma
work --
Butchers of sheep and swine, fishers,
hunters of game,
Thieves, murderers -- so they but
splash themselves
With water, are from evil kamma
free!
-- Transl. by C. A. F. Rhys
Davids, from Early Buddhist Poetry, ed. I. B. Horner Publ. by Ananda
Semage, Colombo 11
[Go back]
The Discourse on Effacement
Introduction
The Buddha's Discourse on Effacement
(Sallekha Sutta; quoted as M. 8) is the eighth of the Collection of Middle
Length Texts (Majjhima Nikaya). Its subject matter is closely connected
with that of preceding text, The Simile of the Cloth (M. 7), these two
discourses supplement each other in several ways.
The Simile of the Cloth speaks of
sixteen defilements of social conduct as impeding the progress on higher
stages of the path to deliverance. The present Discourse on Effacement
widens the range to forty-four detrimental qualities of mind which must
effaced. These include thirteen of the sixteen defilements in M. 7,* but
they go beyond the realm of social ethics, extending also to the hindrances,
the path factors, etc.; and special attention is given to the effacement
of wrong views (Sec. 12, No. 44). This discourse supplements M. 7 also
by dealing with the practical methods of effacement, from the very beginning
with thought-arising (Sec. 13), on to avoidance (Sec. 14), etc.; and these
methods apply as well to the purification from the sixteen defilements
given in M. 7. On the other hand, the 7th discourse gives more details
about the higher stages of progress that follow after the initial and partial
purification.
*[Items 1-11 and 16 of list in Sec.
3 of M. 7.]
(Sec. 12) "Effacement" means the
radical removal of detrimental qualities of mind. The forty-four Modes
of Effacement (as we may call them) are enumerated in this discourse no
less than five times, and the first formulation (in Sec. 12) is very significant:
"Others will be harmful, we shall not be harmful here," and so forth through
all the other items. This bespeaks of the Buddha's realistic outlook as
befitting a world that cannot be improved by mere wishing nor by "preaching
at it. " There is no use nor hope in waiting for our neighbour to change
his ways. "Cleanup campaigns" should start at our own door, and then the
neighbours may well be more responsive to our own example than to our preaching.
Besides, if the aim is the radical effacement of mental defilements, we
cannot afford to waste time and be deviated from our task by side-long
glances at the behaviour of others. Here lurks, in addition, the danger
of pride. Hence the Sutta Nipata (v. 918) warns that "though possessing
many a virtue one should not compare oneself with others by deeming oneself
better or equal or inferior." It is a virtue that squints" (Chungtze) that
win deprive the progress on the path of the element of self-forgetting
joyous spontaneity.
There is yet another reason for the
injunction not to look to others' behaviour or misbehaviour, and this applies
particularly to the defilements of social conduct mentioned in the Simile
of the Cloth. It is quite human to feel disappointed if one's selflessness,
kindliness, modesty, and so on, do not find much response in the behaviour
of others. Such disappointment may well discourage a person not only from
continuing to live according to his moral standard, but also from advancing
further on the road to selflessness towards higher states of mental development.
Such a person, after an initial disappointment, may easily be led to retire
into the role of the "disgruntled moralist" as a respectable cloak for
an egocentric life. Here we meet the limitations and risks of a morality
solely motivated by the social response to it. To avoid such a blind alley
on one's road of progress, it is important to make from the very beginning
that "declaration of moral independence," which we may summarize thus:
"Others may act, speak and think wrongly, but we shall act, speak and think
rightly - thus effacement can be done."
(Sec. 13) But the Buddha, as a knower
of the human heart, was well aware that such a single or even repeated
resolve will not always be strong enough to stir people into action. Hence,
as an encouragement to those who may feel disheartened by their failures,
he speaks now of the importance of the "arising of thoughts" aiming at
carrying out those acts of effacement. But again, these thoughts will not
be effective unless they are regularly and systematically cultivated and
are not allowed to lapse into oblivion. Then gradually they will be absorbed
by our mind and heart, and we shall fully identify ourselves with those
values. In that way these thoughts and aspirations will grow stronger and
will be able to overcome the resistance of inertia and antagonistic forces,
from within and without. The Master said: "To whatsoever one frequently
gives attention and repeatedly reflects on, to that the mind will turn"
(M. 19). The great German mystic of the Middle Ages, Meister Eckhart, goes
even a step further by saying: "If you do not have the longing, have at
least a longing for the longing."
(Sec. 14) Next to cultivating "the
heart's resolve," the first direct step towards effacing the defilements
is to know them, that is, the clear and honest confrontation with them
in one's own mind, as we pointed out when considering the Simile of the
Cloth (see the Introduction to it, p. 3). This will surely help in preventing
their re-arising. But for strengthening and extending that effect, it is
necessary to cultivate also the positive counterparts of those forty-four
negative qualities, as taught in the instruction on avoidance. The Buddha's
formulation in this section conveys the encouraging word that there actually
exists such a road for avoiding or circumventing the wrong path. The Buddha
said: "If it were not possible to give up what is evil, I would not tell
you to give it up; if it were not possible to develop what is good, I would
not tell you to develop it" (Ang. 2:2).
In the field of insight (vipassana),
this method is called "abandoning by the opposite" (tadangapahana),
but by extension we may apply this term also to the wider range of our
present context.
(Sec. 15) Apart from its highest
purpose, the cultivation of positive qualities of mind is, on any level,
a road of progress, a "way that leads upwards." It brings results here
and now, and leads to a favourable and happy rebirth. It will preserve
and unfold what is best in us and prevent it from deterioration. Considering
the fearful possibilities in man's own nature and in the realms of existence,
this is no mean benefit of training the mind for the final effacement of
defilements, even if the results remain modest for a long time.
(Sec. 16) For him who has advanced
so far, there is now the warning in the text that he should not set himself
up as a saviour of others while "there is still more to do" for him. At
this stage, the disciple may have effected some partial effacement, but
still the fires of greed, hatred and delusion are not quenched in him;
or, to express it with the other metaphor here used, he is still immersed
in the mire. Though his chances for freeing himself from that bog of samsara
have improved, any wrong step, or just his negligence and lack of persevering
effort, may cause a setback. Hence a determined effort should now be made
for the final "quenching," for radical effacement.
(Secs. 1-11) This warning against
an overestimation of one's position links up with the first sections of
our text which we have still to consider. They likewise deal with the overrating
of one's achievements, here in the fields of insight and meditative absorptions.
Even initial steps in these fields may result in experiences having such
a strong impact on the mind that it is psychologically understandable if
they lead to overestimation. This does not necessarily mean overrating
oneself through pride, but overrating the position of one's achievements
on the path of progress. One may believe them to be complete in their field
while they are only partial or to be final while they are only temporary
suppressions.
(Sec. 3) If confronted with "wrong
views on self and world," one will, at first sight, be inclined to believe
that any trace of them in oneself can be eliminated by intellectual refutation,
that is, by proving to one's own satisfaction that they are untenable.
And if one has a firm conviction in the truth of the Dhamma, it will be
easy to assume that one has discarded wrong views for good. In that overestimation
one may even go as far as to believe that one has entirely overcome the
first of the ten fetters, personality-belief, and hence is on the way to
Stream-entry, or has even reached it. But this can never be achieved on
the intellectual level alone, nor even on the first stages of insight-meditation,
which in themselves are no mean achievement.
Misconceptions of self and world,
which may be quite instinctive and un-philosophical, are deeply anchored
in man's nature. They are rooted not only in his intellectual opinions
(ditthi),
but also in his cravings (tanha) and in his pride and self-assertion
(mana). All these three roots of wrong attitudes identify the alleged
self or ego with the five aggregates (khandha) comprising personality-and-environment.
These wrong attitudes towards self and world may manifest themselves on
various levels: as casual thought-arisings, as a habitual bias, and in
words and deeds (see Note 8). Only if the self-identification
with the actual "objects of wrong views," i.e. the five aggregates, is
radically dissolved on the stage of Stream-entry, can it be said that wrong
views of self and world have been totally eliminated, together with the
bias towards them. As also craving and pride are involved in the formation
of wrong views, efforts for their effacement have to be undertaken also
on the level of ethical behaviour. Hence the ethical part of the forty-four
Modes of Effacement has validity also for the removal of wrong views.
(Secs. 4-11) The eight meditative
attainments lift the human consciousness to sublime heights of refinement;
yet, in the case of each, the Buddha emphatically says that they are not
states of effacement, as he understands them. They can effect only temporary
subsidence of defilements, and if unsupported by mature virtue and insight,
they cannot penetrate deep enough into the recesses of the mind for a radical
removal of moral and intellectual defilements. It comes as a kind of anti-climax
that after mentioning those sublime meditative attainments, the Buddha
now speaks (in Sec. 12) of such quite "ordinary and earth-bound" ethical
qualities as harmlessness, and ascribes to them, and not to the meditative
absorptions, the capacity of leading to effacement. This juxtaposition
implies, indeed, a very strong emphasis on the necessity of a sound ethical
foundation for any spiritual progress. Often we find that mystic thought,
in India and elsewhere, evolving a monastic system from wrongly interpreted
unificatory meditative experience, has either ignored ethics or found it
difficult to give it a convincing place and motivation in its system. The
exultation of mystic experience also often leads the meditator to a premature
feeling of having gone "beyond good and evil". Such developments illustrate
the wisdom of the Buddha in insisting on a sound ethical basis instead
of an exclusive reliance on mystic experience.
* * *
When examining closely the structure
of this discourse, we find in it a repeated balancing of contrasting attitudes
of mind and of complementary qualities required for progress on the path.
Just now we have observed that meditative achievements have to be balanced
with deeply rooted ethical virtues, which will also provide a link between
the "lone meditator" and "common humanity." With the last of the forty-four
Modes of Effacement the effacing of wrong views is taken up again, linking
up with the beginning of the discourse and balancing the stress on ethical
values in most of the other modes. In the phrasing of that last mode we
note the stress laid on the overcoming of opinionatedness and tenacity.
This points to the fact that, for the initial "loosening up" and final
overcoming of wrong views, the following ethical modes are of decisive
importance: amenability (34) and an increasing freedom from a domineering
attitude (27), obstinacy (32) and arrogance (33).
The entire discourse seems to be
designed to meet, in a very thorough manner, two opposite psychological
obstacles on the path: discouragement in the face of its difficulties,
and overrating of partial results. The first part of the discourse (Sees.
1-11) deals with the latter extreme, by stressing the limitations of initial
and partial progress. But for meeting any discouragement caused by these
warnings, the Compassionate Master speaks of the value of seemingly simple
ethical virtues and stresses the importance of the heart's earnest resolve
(Sec. 13) as the first step which anyone can take who is serious about
treading the path of actual effacement.
These features of the discourse,
without being stated explicitly, are inherent in its very structure. They
will reveal themselves by a close scrutiny as here attempted, and particularly
by the actual practice of the teachings concerned. The Buddha appears here
as the great Teacher of the Middle Path and the incomparable guide of men's
hearts, deeply concerned that those who tread the path may avoid the pitfalls
of extreme emotional reactions and of one-sided emphasis on any single
aspect of the threefold totality of training: in virtue, concentration
and insight.
* * *
As in the preceding discourse, the
rendering of the present one also has been chiefly based on ?anamoli Thera's
manuscript translation. To a lesser extent use has been made of phrasings
by Soma Thera and I. B. Horner; and for some passages the Editor's own
version has been included.
* * *
The Discourse on Effacement
Sallekha Sutta
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-Cunda[1]
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 which[4]
these views arise, in which they underlie and become active,[5]
is seen with right wisdom[6]
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 caged '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
bas 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 endeavour 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 bas 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 mire[23]
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. [Go
back]
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. [Go back]
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-?ana), 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 Arahat, 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. [Go back]
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 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). [Go back]
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. [Go
back]
6.With
right wisdom (sammappa??aya). Comy.: "With insight-wisdom, ending with
the knowledge pertaining to the path of Stream-entry." [Go
back]
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)."[Go
back]
8.This
is not mine: hereby craving (tanha) is rejected. [Go
back]
9.This
I am not: this refers to the rejection of conceit (mana).[Go
back]
10.This
is not my self: this refers to the rejection of false views
(ditthi).[Go
back]
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." [Go back]
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 ?anamoli 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 scrutinise the (physical and mental) formations" (see Visuddhimagga
transl. by ?anamoli, Ch. XVIII, 3). His jhana produces only one-pointedness
of mind, and is, as our text says, an "abiding in ease here and now." [Go
back]
13. "By
'perceptions of corporeality' (rupasa??a) are meant the absorptions
of the fine-material sphere (rupajjhana) as well as those things
that are their objects" (Visuddhimagga).[Go back]
14.Perceptions
of sense-response (lit. resistance, patigha-sa??a) are perceptions
arisen through the impact of the physical sense bases (eye, etc.) and their
objects. [Go back]
15.Perceptions
of variety (?anatta-sa??a) 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).[Go
back]
16. Comy.:
"Now, the Blessed One shows in forty-four ways where effacement should
be practced. 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 practced
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 M.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 M. 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).
[Go back]
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, win 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." [Go back]
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."
[Go back]
19.Salutary:
kusala, also translated by wholesome, profitable, skilful. There
salutary things, says Sub. Comy., are the modes of effacement mentioned.
[Go back]
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. [Go
back]
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." [Go back]
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." [Go back]
23. Comy.:
"In the Noble One's discipline, the 'mire' is a name for the five sense
desires." [Go back]
24.Not
fully quenched (aparinibbuto) Comy.: "with defilements not extinguished
(anibbuta-kilesa)."[Go
back]
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." [Go back]
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.
[Go back]
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." [Go back]
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