English
These are called pleasant dwellings in this very life in the Noble One's discipline. "It is possible, Cunda, that Here, some monk from dispassion for rapture, would dwell equanimous, mindful and clearly comprehending, and experience pleasure with the body. What the noble ones declare: 'equanimous, mindful, a pleasant dwelling'— entering and dwelling in the third jhana. To him it would be thus: 'I dwell with effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called pleasant dwellings in this very life in the noble discipline. It is possible, Cunda, that some monk with the abandoning of pleasure and the abandoning of pain, and with the prior passing away of joy and sorrow, would enter and dwell in the fourth jhana, which is neither painful nor pleasant, a purification of mindfulness by equanimity. To him it would be thus: 'I dwell with effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called pleasant dwellings in this very life in the noble discipline. It is possible, Cunda, that some monk with the complete transcending of perceptions of form, with the passing away of perceptions of sensory impact, and with not attending to perceptions of diversity, thinking 'space is infinite,' would enter and dwell in the dimension of infinite space. To him it would be thus: 'I dwell with effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called peaceful dwellings in the noble discipline. It is possible, Cunda, that some monk with the complete transcending of the dimension of infinite space, thinking 'consciousness is infinite,' would enter and dwell in the dimension of infinite consciousness. To him it would be thus: 'I dwell with effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called peaceful dwellings in the noble discipline. It is possible, Cunda, that some monk with the complete transcending of the dimension of infinite consciousness, thinking 'there is nothing,' would enter and dwell in the dimension of nothingness. To him it would be thus: 'I dwell with effacement.' But these, Cun Indeed, these are called effacements in the Noble Discipline. These are peaceful abidings, called so in the Noble Discipline. It is indeed possible, Cunda, that some bhikkhu here, having entirely transcended the dimension of nothingness, might enter and abide in the dimension of neither perception nor non-perception. To him it might occur: ‘I abide by effacement.’ But these, Cunda, are not called effacements in the Noble Discipline. These are peaceful abidings, called so in the Noble Discipline. 83. Here, Cunda, this effacement is to be practiced by you. Others will be harmful, here we will be harmless. This is the effacement to be practiced. Others will be killers of living beings, here we will abstain from killing living beings. This is the effacement to be practiced. Others will be takers of what is not given, here we will abstain from taking what is not given. This is the effacement to be practiced. Others will be unchaste, here we will be chaste. This is the effacement to be practiced. Others will be liars, here we will abstain from lying. This is the effacement to be practiced. Others will be slanderers, here we will abstain from slanderous speech. This is the effacement to be practiced. Others will be harsh speakers, here we will abstain from harsh speech. This is the effacement to be practiced. Others will be idle babblers, here we will abstain from idle babble. This is the effacement to be practiced. Others will be covetous, here we will be uncovetous. This is the effacement to be practiced. Others will be ill-willed, here we will be without ill-will. This is the effacement to be practiced. Others will have wrong view, here we will have right view. This is the effacement to be practiced. Others will have wrong intention, here we will have right intention. This is the effacement to be practiced. Others will have wrong Others will be of wrong speech, we here will be of right speech: this is a resolve to be made. Others will be of wrong action, we here will be of right action: this is a resolve to be made. Others will be of wrong livelihood, we here will be of right livelihood: this is a resolve to be made. Others will be of wrong effort, we here will be of right effort: this is a resolve to be made. Others will be of wrong mindfulness, we here will be of right mindfulness: this is a resolve to be made. Others will be of wrong concentration, we here will be of right concentration: this is a resolve to be made. Others will be of wrong knowledge, we here will be of right knowledge: this is a resolve to be made. Others will be of wrong liberation, we here will be of right liberation: this is a resolve to be made. Others will be overcome by sloth and torpor, we here will be free from sloth and torpor: this is a resolve to be made. Others will be restless, we here will be not restless: this is a resolve to be made. Others will be doubtful, we here will be free from doubt: this is a resolve to be made. Others will be angry, we here will be not angry: this is a resolve to be made. Others will be resentful, we here will be not resentful: this is a resolve to be made. Others will be disparaging, we here will be not disparaging: this is a resolve to be made. Others will be domineering, we here will be not domineering: this is a resolve to be made. Others will be envious, we here will be not envious: this is a resolve to be made. Others will be stingy, we here will be not stingy: this is a resolve to be made. Others will be deceitful, we here will be not deceitful: this is a resolve to be made. Others will be fraudulent, we here will be not fraudulent: this is a resolve to be made. ‘Others will be harmful, We here will be harmless.’ A resolve should be made. ‘Others will be stiff-necked, We here will be not stiff-necked.’ A resolve should be made. ‘Others will be conceited, We here will be not conceited.’ A resolve should be made. ‘Others will be difficult to admonish, We here will be easy to admonish.’ A resolve should be made. ‘Others will have bad friends, We here will have good friends.’ A resolve should be made. ‘Others will be heedless, We here will be heedful.’ A resolve should be made. ‘Others will be faithless, We here will be faithful.’ A resolve should be made. ‘Others will be shameless, We here will be conscientious.’ A resolve should be made. ‘Others will be fearless of wrongdoing, We here will be fearful of wrongdoing.’ A resolve should be made. ‘Others will have little learning, We here will have much learning.’ A resolve should be made. ‘Others will be lazy, We here will be energetic.’ A resolve should be made. ‘Others will be unmindful, We here will be mindful.’ A resolve should be made. ‘Others will be unwise, We here will be endowed with wisdom.’ A resolve should be made. ‘Others will cling to their own views, hold them tenaciously, and be difficult to relinquish them. We here will not cling to our own views, not hold them tenaciously, and be easy to relinquish them.’ A resolve should be made. 84. Indeed, Cunda, I declare that even the arising of a thought in wholesome states is of great benefit, how much more so the following through with body and speech! Therefore, Cunda, ‘Others will be harmful, We here will be harmless’ — such a thought should be aroused. ‘Others will be killers of living beings, We here will abstain from killing living beings’ — such a thought should be aroused... ‘Others will cling to their own views, hold them tenaciously, and be difficult to relinquish them. We here will... Here, 'We shall be not clinging to views, not grasping with bias, well-renouncing' — such a thought should be aroused. 85. Just as, Cunda, there might be an uneven path, for it, there is another even path for going around; or just as, Cunda, there might be an uneven ford, for it, there is another even ford for going around; even so, Cunda, for a person who harms, non-harming is for going around; for a person who takes life, abstaining from taking life is for going around; for a person who takes what is not given, abstaining from taking what is not given is for going around; for a person who is unchaste, abstaining from unchastity is for going around; for a person who speaks falsely, abstaining from false speech is for going around; for a person who speaks divisive speech, abstaining from divisive speech is for going around; for a person who speaks harsh speech, abstaining from harsh speech is for going around; for a person who speaks idle chatter, abstaining from idle chatter is for going around; for a person who is covetous, non-covetousness is for going around; for a person with ill will, non-ill will is for going around; for a person with wrong view, right view is for going around; for a person with wrong intention, right intention is for going around; for a person with wrong speech, right speech is for going around; for a person with wrong action, right action is for going around; for a person with wrong livelihood, right livelihood is for going around; for a person with wrong effort, right effort is for going around; for a person with wrong mindfulness, right mindfulness is for going around; for a person with wrong concentration, right concentration is for going around; for a person with wrong knowledge, right knowledge is for going around; wrong For a liberated person, right liberation comes to be for completion. For a person beset by sloth and torpor, the absence of sloth and torpor comes to be for completion. For an agitated person, non-agitation comes to be for completion. For a person full of doubt, the overcoming of doubt comes to be for completion. For an angry person, non-anger comes to be for completion. For a resentful person, non-resentment comes to be for completion.