English
For a disparaging person, non-disparagement comes to be for completion. For a rivalrous person, non-rivalry comes to be for completion. For a jealous person, non-jealousy comes to be for completion. For a stingy person, non-stinginess comes to be for completion. For a deceitful person, non-deceit comes to be for completion. For a hypocritical person, non-hypocrisy comes to be for completion. For a stubborn person, non-stubbornness comes to be for completion. For an overly proud person, non-over-pride comes to be for completion. For a difficult-to-admonish person, easy-to-admonishness comes to be for completion. For a person with bad friends, good friendship comes to be for completion. For a heedless person, heedfulness comes to be for completion. For a faithless person, faith comes to be for completion. For a shameless person, moral dread comes to be for completion. For a person fearless of wrong, fear of wrong comes to be for completion. For a person of little learning, much learning comes to be for completion. For a lazy person, the arousing of energy comes to be for completion. For a forgetful person, established mindfulness comes to be for completion. For an unwise person, the accomplishment of wisdom comes to be for completion. For a person who clings to views, holds on to assumptions, and is difficult to let go, non-clinging to views, non-holding on to assumptions, and easy to let go comes to be for completion. for the sake of. 86. "Just as, Cunda, whatever unwholesome states there are, all of them tend downwards; whatever wholesome states there are, all of them tend upwards; even so, Cunda, for a person given to harming, non-harming is for the sake of rising upwards; for a person given to taking life, abstinence from taking life is for the sake of rising upwards; ... for a person clinging to views, grasping at attachments, and difficult to relinquish, non-clinging to views, non-grasping at attachments, and easy relinquishment is for the sake of rising upwards. 87. "That a person, Cunda, himself sunk in the mire, would pull out another sunk in the mire— that is not possible. That a person, Cunda, himself not sunk in the mire, would pull out another sunk in the mire— that is possible. That a person, Cunda, himself untamed, undisciplined, unextinguished, would tame, discipline, and extinguish another— that is not possible. That a person, Cunda, himself tamed, disciplined, extinguished, would tame, discipline, and extinguish another— that is possible. Even so, Cunda, for a person given to harming, non-harming is for the sake of Nibbāna; for a person given to taking life, abstinence from taking life is for the sake of Nibbāna. For a person given to taking what is not given, abstinence from taking what is not given is for the sake of Nibbāna. For a person given to unchastity, abstinence from unchastity is for the sake of Nibbāna. For a person given to false speech, abstinence from false speech is for the sake of Nibbāna. For a person given to divisive speech, abstinence from divisive speech is for the sake of Nibbāna. For a person given to harsh speech, abstinence from harsh speech is for the sake of Nibbāna. For a person given to idle chatter, abstinence from idle chatter is for the sake of Nibbāna. For a person given to covetousness, non-covetousness is for the sake of Nibbāna. It is for final liberation. For a person with an ill-willed mind, non-ill-will is for final liberation. For a person with wrong view, right view is for final liberation. For a person with wrong intention, right intention is for final liberation. For a person with wrong speech, right speech is for final liberation. For a person with wrong action, right action is for final liberation. For a person with wrong livelihood, right livelihood is for final liberation. For a person with wrong effort, right effort is for final liberation. For a person with wrong mindfulness, right mindfulness is for final liberation. For a person with wrong concentration, right concentration is for final liberation. For a person with wrong knowledge, right knowledge is for final liberation. For a person with wrong liberation, right liberation is for final liberation. For a person overcome by sloth and torpor, the absence of sloth and torpor is for final liberation. For an agitated person, non-agitation is for final liberation. For a person with doubt, having overcome doubt is for final liberation. For an angry person, non-anger is for final liberation. For a resentful person, non-resentment is for final liberation. For a denigrating person, non-denigration is for final liberation. For a rivalrous person, non-rivalry is for final liberation. For an envious person, non-envy is for final liberation. For a stingy person, non-stinginess is for final liberation. For a deceitful person, non-deceit is for final liberation. For a fraudulent person, non-fraudulence is for final liberation. For a stubborn person, non-stubbornness is for final liberation. For an intractable person, tractability is for final liberation. For a person with bad friends, for a person with bad friends... For the undeveloped person, good friendship is for final Nibbāna. For the heedless person, heedfulness is for final Nibbāna. For the faithless person, faith is for final Nibbāna. For the shameless person, moral shame is for final Nibbāna. For the fearless person, dread of wrongdoing is for final Nibbāna. For the little-learned person, much learning is for final Nibbāna. For the lazy person, the arousal of energy is for final Nibbāna. For the unmindful person, established mindfulness is for final Nibbāna. For the unwise person, the accomplishment of wisdom is for final Nibbāna. For the person who clings to his own views, holds them fast, and is hard to relinquish, non-clinging to views, not holding them fast, and being easy to relinquish is for final Nibbāna. 88. "Thus, Cunda, the way of effacement has been taught by me, the way of the arising of thoughts has been taught, the way of exertion has been taught, the way of the higher portion has been taught, the way to final Nibbāna has been taught. What a teacher should do for his disciples, seeking their welfare, out of compassion, that has been done by me for you. 'These, Cunda, are roots of trees, these are empty dwellings. Meditate, Cunda, do not be heedless, do not be remorseful later.' This is our instruction." The Blessed One said this. Venerable Mahācunda, delighted, rejoiced in the Blessed One's words. Forty-four terms have been stated, five connections have been taught; The discourse named Sallekha, is profound, like the ocean. The Sallekha Sutta, the eighth, is finished. 9. The Discourse on Right View 89. Thus have I heard – On one occasion the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. There Venerable Sāriputta addressed the bhikkhus, saying: "Friends, bhikkhus!" "Friend!" those bhikkhus replied to Venerable Sāriputta. Venerable Sāriputta spoke thus: "'Right View ] is called 'right view', friends. To what extent, friends, is a noble disciple of right view, whose view is straight, endowed with unwavering confidence in the Dhamma, and has come to this true Dhamma? "From afar, friends, we would come to the Venerable Sāriputta to understand the meaning of this statement. It would be good if the Venerable Sāriputta himself would explain the meaning of this statement. Having heard from the Venerable Sāriputta, the bhikkhus will remember it." "Then, friends, listen, pay close attention, I will speak." "Yes, friend," those bhikkhus replied to the Venerable Sāriputta. The Venerable Sāriputta said this: "When, friends, a noble disciple understands the unwholesome, and understands the root of the unwholesome, understands the wholesome, and understands the root of the wholesome – to this extent, friends, a noble disciple is of right view, whose view is straight, endowed with unwavering confidence in the Dhamma, and has come to this true Dhamma. And what, friends, is the unwholesome? What is the root of the unwholesome? What is the wholesome? What is the root of the wholesome? Taking life, friends, is unwholesome. Taking what is not given is unwholesome. Sexual misconduct is unwholesome. False speech is unwholesome. Slanderous speech is unwholesome. Harsh speech is unwholesome. Frivolous talk is unwholesome. Covetousness is unwholesome. Ill will is unwholesome. Wrong view is unwholesome – this, friends, is called the unwholesome. And what, friends, is the root of the unwholesome? Greed is the root of the unwholesome. Hatred is the root of the unwholesome. Delusion is the root of the unwholesome – this, friends, is called the root of the unwholesome. "And what, friends, is the wholesome? Abstaining from taking life is wholesome. Abstaining from taking what is not given is wholesome. Abstaining from sexual misconduct is wholesome. Abstaining from false speech is wholesome. Abstaining from slanderous speech is wholesome. Abstaining from harsh speech is wholesome. Abstaining from frivolous talk is wholesome. Non-covetousness is wholesome. Non-ill will is wholesome. Wholesome, right view is wholesome – This, friends, is called wholesome. And what, friends, is the root of wholesome? Non-greed is the root of wholesome, non-hatred is the root of wholesome, non-delusion is the root of wholesome – This, friends, is called the root of wholesome. ‘‘When, friends, a noble disciple thus understands the unwholesome, thus understands the root of the unwholesome, thus understands the wholesome, thus understands the root of the wholesome, he, having entirely abandoned the underlying tendency to lust, having removed the underlying tendency to aversion, having uprooted the underlying tendency to the conceit ‘I am’ and views, having abandoned ignorance and generated knowledge, becomes an ender of suffering in this very life – to this extent too, friends, a noble disciple has right view,