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Majjhima Nikāya 8

Sallekhasutta

Self-Effacement · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ occasionsamayaṁ the Blessed Onebhagavā near Sāvatthīsāvatthiyaṁ dwellsviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa in the monasteryārāme.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

thenAtha indeedkho venerableāyasmā Mahācundamahācundo in the late afternoonsāyanhasamayaṁ from retreatpaṭisallānā emergedvuṭṭhito whereyena the Blessed Onebhagavā there he approachedtenupasaṅkami; having approachedupasaṅkamitvā to the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ sat downnisīdi. to one sideEkamantaṁ seatednisinno indeedkho venerableāyasmā Mahācundamahācundo to the Blessed Onebhagavantaṁ said thisetadavoca:

Then in the late afternoon, Venerable Mahācunda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha:

whatever“yā theseimā, sirbhante, of many kindsanekavihitā viewsdiṭṭhiyo in the worldloke ariseuppajjanti—
connected with theories of selfattavādapaṭisaṁyuttā orvā connected with theories of the worldlokavādapaṭisaṁyuttā orvā—
the very beginningādimeva (question)nu indeedkho, sirbhante, for a monkbhikkhuno attendingmanasikaroto thus of theseevametāsaṁ of viewsdiṭṭhīnaṁ giving uppahānaṁ ishoti, thus of theseevametāsaṁ of viewsdiṭṭhīnaṁ relinquishingpaṭinissaggo is? (quote)hotī”ti?
whatever“Yā theseimā, Cundacunda, of many kindsanekavihitā viewsdiṭṭhiyo in the worldloke ariseuppajjanti—
connected with theories of selfattavādapaṭisaṁyuttā orvā connected with theories of the worldlokavādapaṭisaṁyuttā orvā—
whereyattha and thesecetā viewsdiṭṭhiyo ariseuppajjanti whereyattha andca lie latentanusenti whereyattha andca become activesamudācaranti thattaṁ not this‘netaṁ minemama, I am not thisnesohamasmi, notna myme thisso self (quote)—thus thisattā’ti—evametaṁ as it really isyathābhūtaṁ with right wisdomsammappaññā for one seeingpassato thus of theseevametāsaṁ of viewsdiṭṭhīnaṁ giving uppahānaṁ ishoti, thus of theseevametāsaṁ of viewsdiṭṭhīnaṁ relinquishingpaṭinissaggo ishoti.

“Sir, there are many different views that arise in the world connected with theories of self or with theories of the cosmos. How does a mendicant who is focusing on the starting point give up and let go of these views?” “Cunda, there are many different views that arise in the world connected with theories of self or with theories of the cosmos. A mendicant gives up and lets go of these views by truly seeing with right wisdom where they arise, where they settle in, and where they operate as: ‘This is not mine, I am not this, this is not my self.’

the caseṬhānaṁ indeedkho moreover thispanetaṁ, Cundacunda, is foundvijjati thatyaṁ here someidhekacco monkbhikkhu quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi with thoughtsavitakkaṁ with examinationsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ jhāna (absorption)jhānaṁ having enteredupasampajja might dwellvihareyya.
to himTassa it might occur thusevamassa:
with self-effacement‘sallekhena I dwell (quote)viharāmī’ti.
notNa indeedkho moreover thesepanete, Cundacunda, of the Noble Oneariyassa in the trainingvinaye self-effacementsallekhā are calledvuccanti.
blissful abidings in this lifeDiṭṭhadhammasukhavihārā theseete of the Noble Oneariyassa in the trainingvinaye are calledvuccanti.

It’s possible that a certain mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, might enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘blissful meditations in this life’.

the caseṬhānaṁ indeedkho moreover thispanetaṁ, Cundacunda, is foundvijjati thatyaṁ here someidhekacco monkbhikkhu of thought and examinationvitakkavicārānaṁ with the stillingvūpasamā internallyajjhattaṁ claritysampasādanaṁ of mindcetaso unificationekodibhāvaṁ without thoughtavitakkaṁ without examinationavicāraṁ born of immersionsamādhijaṁ rapture and blisspītisukhaṁ seconddutiyaṁ jhāna (absorption)jhānaṁ having enteredupasampajja might dwellvihareyya.
to himTassa it might occur thusevamassa:
with self-effacement‘sallekhena I dwell (quote)viharāmī’ti.
notNa indeedkho moreover thesepanete, Cundacunda, of the Noble Oneariyassa in the trainingvinaye self-effacementsallekhā are calledvuccanti.
blissful abidings in this lifeDiṭṭhadhammasukhavihārā theseete of the Noble Oneariyassa in the trainingvinaye are calledvuccanti.

It’s possible that some mendicant, as the placing of the mind and keeping it connected are stilled, might enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘blissful meditations in this life’.

the caseṬhānaṁ indeedkho moreover thispanetaṁ, Cundacunda, is foundvijjati thatyaṁ here someidhekacco monkbhikkhu of rapturepītiyā andca with the fadingvirāgā equanimousupekkhako andca might dwellvihareyya, mindfulsato andca awaresampajāno and blisssukhañca with the bodykāyena might experiencepaṭisaṁvedeyya, whichyaṁ thattaṁ the noble onesariyā declareācikkhanti: equanimous‘upekkhako mindfulsatimā dwelling in bliss (quote)sukhavihārī’ti thirdtatiyaṁ jhāna (absorption)jhānaṁ having enteredupasampajja might dwellvihareyya.
to himTassa it might occur thusevamassa:
with self-effacement‘sallekhena I dwell (quote)viharāmī’ti.
notNa indeedkho moreover thesepanete, Cundacunda, of the Noble Oneariyassa in the trainingvinaye self-effacementsallekhā are calledvuccanti.
blissful abidings in this lifeDiṭṭhadhammasukhavihārā theseete of the Noble Oneariyassa in the trainingvinaye are calledvuccanti.

It’s possible that some mendicant, with the fading away of rapture, might enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘blissful meditations in this life’.

the caseṬhānaṁ indeedkho moreover thispanetaṁ, Cundacunda, is foundvijjati thatyaṁ here someidhekacco monkbhikkhu of pleasuresukhassa andca with the giving uppahānā of paindukkhassa andca with the giving uppahānā already beforepubbeva of happiness and sadnesssomanassadomanassānaṁ with the disappearanceatthaṅgamā neither painful nor pleasantadukkhamasukhaṁ purity of equanimity and mindfulnessupekkhāsatipārisuddhiṁ fourthcatutthaṁ jhāna (absorption)jhānaṁ having enteredupasampajja might dwellvihareyya.
to himTassa it might occur thusevamassa:
with self-effacement‘sallekhena I dwell (quote)viharāmī’ti.
notNa indeedkho moreover thesepanete, Cundacunda, of the Noble Oneariyassa in the trainingvinaye self-effacementsallekhā are calledvuccanti.
blissful abidings in this lifeDiṭṭhadhammasukhavihārā theseete of the Noble Oneariyassa in the trainingvinaye are calledvuccanti.

It’s possible that some mendicant, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, might enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘blissful meditations in this life’.

the caseṬhānaṁ indeedkho moreover thispanetaṁ, Cundacunda, is foundvijjati thatyaṁ here someidhekacco monkbhikkhu completelysabbaso of perceptions of formrūpasaññānaṁ with the transcendingsamatikkamā, of perceptions of impingementpaṭighasaññānaṁ with the disappearanceatthaṅgamā, of perceptions of diversitynānattasaññānaṁ with non-attentionamanasikārā, infinite‘ananto space (quote)ākāso’ti the dimension of infinite spaceākāsānañcāyatanaṁ having enteredupasampajja might dwellvihareyya.
to himTassa it might occur thusevamassa:
with self-effacement‘sallekhena I dwell (quote)viharāmī’ti.
notNa indeedkho moreover thesepanete, Cundacunda, of the Noble Oneariyassa in the trainingvinaye self-effacementsallekhā are calledvuccanti.
peacefulSantā theseete abidingsvihārā of the Noble Oneariyassa in the trainingvinaye are calledvuccanti.

It’s possible that some mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, might enter and remain in the dimension of infinite space. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’.

the caseṬhānaṁ indeedkho moreover thispanetaṁ, Cundacunda, is foundvijjati thatyaṁ here someidhekacco monkbhikkhu completelysabbaso the dimension of infinite spaceākāsānañcāyatanaṁ having transcendedsamatikkamma infinite‘anantaṁ consciousness (quote)viññāṇan’ti the dimension of infinite consciousnessviññāṇañcāyatanaṁ having enteredupasampajja might dwellvihareyya.
to himTassa it might occur thusevamassa:
with self-effacement‘sallekhena I dwell (quote)viharāmī’ti.
notNa indeedkho moreover thesepanete, Cundacunda, of the Noble Oneariyassa in the trainingvinaye self-effacementsallekhā are calledvuccanti.
peacefulSantā theseete abidingsvihārā of the Noble Oneariyassa in the trainingvinaye are calledvuccanti.

It’s possible that some mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, might enter and remain in the dimension of infinite consciousness. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’.

the caseṬhānaṁ indeedkho moreover thispanetaṁ, Cundacunda, is foundvijjati thatyaṁ here someidhekacco monkbhikkhu completelysabbaso the dimension of infinite consciousnessviññāṇañcāyatanaṁ having transcendedsamatikkamma there is not‘natthi anything (quote)kiñcī’ti the dimension of nothingnessākiñcaññāyatanaṁ having enteredupasampajja might dwellvihareyya.
to himTassa it might occur thusevamassa:
with self-effacement‘sallekhena I dwell (quote)viharāmī’ti.
notNa indeedkho moreover thesepanete, Cundacunda, of the Noble Oneariyassa in the trainingvinaye self-effacementsallekhā are calledvuccanti.
peacefulSantā theseete abidingsvihārā of the Noble Oneariyassa in the trainingvinaye are calledvuccanti.

It’s possible that some mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, might enter and remain in the dimension of nothingness. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’.

the caseṬhānaṁ indeedkho moreover thispanetaṁ, Cundacunda, is foundvijjati thatyaṁ here someidhekacco monkbhikkhu completelysabbaso the dimension of nothingnessākiñcaññāyatanaṁ having transcendedsamatikkamma the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ having enteredupasampajja might dwellvihareyya.
to himTassa it might occur thusevamassa:
with self-effacement‘sallekhena I dwell (quote)viharāmī’ti.
notNa indeedkho moreover thesepanete, Cundacunda, of the Noble Oneariyassa in the trainingvinaye self-effacementsallekhā are calledvuccanti.
peacefulSantā theseete abidingsvihārā of the Noble Oneariyassa in the trainingvinaye are calledvuccanti.

It’s possible that some mendicant, going totally beyond the dimension of nothingness, might enter and remain in the dimension of neither perception nor non-perception. They might think they’re practicing self-effacement. But in the training of the Noble One these are not called ‘self-effacement’; they’re called ‘peaceful meditations’.

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