Majjhima Nikāya
1. Mūla-Paṇṇāsa
1. Mūla-Pariyāya Vagga
Sutta 8
Sallekha Suttaṃ
Hoeing the Row
Translated from the Pāḷi
by
Michael M. Olds
[1][chlm][pts][ntbb][nypo][upal] I Hear Tell
Once upon a time, The Lucky Man, Sāvatthī-town,
Anāthapiṇḍika's Jeta Grove,
came-a revisiting.
There then Old Man Mahā Cunda
at even-tide rising up from his own line of pursuits
drew near to the Lucky Man.
Drawing near, giving salutation, he took a seat to one side.
Seated to one side then, Old Man Mahā Cunda said this to the Lucky Man:
2. "Whatever are, Bhante, those variously-composed views appearing in the world
reflecting a self yoked to experience of self or
reflecting a self yoked to experience of the world —
is it possible to let go such views,
is it possible to reject such views,
at the very start of a beggars making of mind?"
"Whatever are, Cunda, those variously-composed views appearing in the world
reflecting a self yoked to experience of self or
reflecting a self yoked to experience of the world —
wherever these views appear, and
wherever they follow in consequence, and
wherever they are in use,
thinking:
'"This is not mine,"
"This is not me,"
"This is not my self,"
seeing whatever it is
as it is
with consummate wisdom,
it is possible to let go such views,
it is possible to reject such views.
§
3. Then further, Cunda, there is this situation to be seen:
that some beggar here,
isolating himself from sense pleasures,
isolating himself from unskillful things,
with thinking,
with pondering isolation-born pleasurable-enthusiasm
enters into
and abides in
the first burning knowledge
whereupon he thinks:
"I live hoeing the row".
But this further situation, Cunda,
is not, in the discipline of the Aristocrat,
called 'hoeing the row'.
This, in the discipline of the Aristocrat,
is called:
"Living pleasantly in this seen thing."
■
4. Then further, Cunda, there is this situation to be seen:
that some beggar here
dissolving thought and pondering,
internally self-pacified,
become whole-heartedly single minded,
without thinking,
without pondering,
enters into
and abides in
the serenity-born pleasurable enthusiasm,
of the second burning knowledge
whereupon he thinks:
"I live hoeing the row".
But this further situation, Cunda,
is not, in the discipline of the Aristocrat,
called 'hoeing the row'.
This, in the discipline of the Aristocrat,
is called:
"Living pleasantly in this seen thing."
■
5. Then further, Cunda, there is this situation to be seen:
that some beggar here,
with the vanishing of enthusiasm,
and living detached,
minding,
self-aware,
and pleased,
experiencing in his own body
that of which the Aristocrats speak
when they say:
"Detached, minding, he lives pleasantly'
enters into
and abides in
the third burning knowledge
whereupon he thinks:
"I live hoeing the row".
But this further situation, Cunda,
is not, in the discipline of the Aristocrat,
called 'hoeing the row'.
This, in the discipline of the Aristocrat,
is called:
"Living pleasantly in this seen thing."
■
6. Then further, Cunda, there is this situation to be seen:
that some beggar here
letting go of pleasures,
letting go of pains,
settling down the preceding mental ease and mental pain,
without pain, but without pleasure,
detached, recollected, surpassingly pure
enters into
and abides in
the fourth burning knowledge
whereupon he thinks:
"I live hoeing the row".
But this further situation, Cunda,
is not, in the discipline of the Aristocrat,
called 'hoeing the row'.
This, in the discipline of the Aristocrat,
is called:
"Living pleasantly in this seen thing."
■
7. Then further, Cunda, there is this situation to be seen:
that some beggar here
passing beyond all perception of form,
settling down perception of difference,
thinking:
'Endless Space'
enters into
and abides in
the The Realm of Space
whereupon he thinks:
"I live hoeing the row".
But this further situation, Cunda,
is not, in the discipline of the Aristocrat,
called 'hoeing the row'.
This, in the discipline of the Aristocrat,
is called:
"Living in peace."
■
8. Then further, Cunda, there is this situation to be seen:
that some beggar here
settling down the whole of the Realm of Space,
thinking:
'Endless Re-knowing-knowing-knowledge'
enters into
and abides in
the The Realm of Re-knowing-knowing-knowledge
whereupon he thinks:
"I live hoeing the row".
But this further situation, Cunda,
is not, in the discipline of the Aristocrat,
called 'hoeing the row'.
This, in the discipline of the Aristocrat,
is called:
"Living in peace."
■
9. Then further, Cunda, there is this situation to be seen:
that some beggar here
settling down the whole of the Realm of Re-knowing-knowing-knowledge,
thinking:
'There is nothing'
enters into
and abides in
the The Realm of Nothing's Had There
whereupon he thinks:
"I live hoeing the row".
But this further situation, Cunda,
is not, in the discipline of the Aristocrat,
called 'hoeing the row'.
This, in the discipline of the Aristocrat,
is called:
"Living in peace."
■
10. Then further, Cunda, there is this situation to be seen:
that some beggar here
settling down the whole of the Realm of Nothing's Had There,
enters into
and abides in
the The Realm of Neither-Perception-nor-Non-Perception
whereupon he thinks:
"I live hoeing the row".
But this further situation, Cunda,
is not, in the discipline of the Aristocrat,
called 'hoeing the row'.
This, in the discipline of the Aristocrat,
is called:
"Living in peace."
§
I. The Curriculum for Hoeing-the-Row
Now further, Cunda, here is how to 'hoe the row':
1. Thinking:
'Others may be violent,
we however will be non-violent.'
is how to hoe the row.
2. Thinking:
'Others may be life-takers,
we however will abstain from life-taking.'
is how to hoe the row.
3. Thinking:
'Others may take what is not given,
we however will abstain from taking what is not given.'
is how to hoe the row.
4. Thinking:
'Others may live in godless ways,
we however will live in godly ways.'
is how to hoe the row.
5. Thinking:
'Others may say what is not true,
we however will abstain from saying what is not true.'
is how to hoe the row.
6. Thinking:
'Others may be of evil speech,
we however will abstain from evil speech.'
is how to hoe the row.
7. Thinking:
'Others may be of cutting speech,
we however will abstain from cutting speech.'
is how to hoe the row.
8. Thinking:
'Others may be lip-flappers,
we however will abstain from lip-flapping.'
is how to hoe the row.
9. Thinking:
'Others may be covetous,
we however will be non-covetous.'
is how to hoe the row.
10. Thinking:
'Others may be devious-hearted,
we however will be non-devious-hearted.'
is how to hoe the row.
11. Thinking:
'Others may be of misguided views,
we however will be of consummate view.'
is how to hoe the row.
12. Thinking:
'Others may be of misguided principles,
we however will be of consummate principles.'
is how to hoe the row.
13. Thinking:
'Others may be of misguided speech,
we however will be of consummate speech.'
is how to hoe the row.
14. Thinking:
'Others may be of misguided works,
we however will be of consummate works.'
is how to hoe the row.
15. Thinking:
'Others may be of misguided lifestyle,
we however will be of consummate lifestyle.'
is how to hoe the row.
16. Thinking:
'Others may be of misguided effort at self-control,
we however will be of consummate effort at self-control.'
is how to hoe the row.
17. Thinking:
'Others may be of misguided mind,
we however will be of consummate mind.'
is how to hoe the row.
18. Thinking:
'Others may be of misguided serenity,
we however will be of consummate serenity.'
is how to hoe the row.
19. Thinking:
'Others may be of misguided knowledge,
we however will be of consummate knowledge.'
is how to hoe the row.
20. Thinking:
'Others may be of misguided freedom,
we however will be of consummate freedom.'
is how to hoe the row.
21. Thinking:
'Others may be overcome by sloth and inertia,
we however will overcome sloth and inertia.'
is how to hoe the row.
22. Thinking:
'Others may get carried away,
we however will maintain poise.'
is how to hoe the row.
23. Thinking:
'Others may suffer doubt and perplexity,
we however will be through with doubt and perplexity.'
is how to hoe the row.
24. Thinking:
'Others may become infuriated,
we however will maintain friendliness.'
is how to hoe the row.
25. Thinking:
'Others may be grudge-bearing,
we however will not be grudge-bearing.'
is how to hoe the row.
26. Thinking:
'Others may be hypocrits,
we however will be straight-forward.'
is how to hoe the row.
27. Thinking:
'Others may be unmerciful,
we however will be merciful.'
is how to hoe the row.
28. Thinking:
'Others may be jealous,
we however will be without envy.'
is how to hoe the row.
29. Thinking:
'Others may be selfish,
we however will be unselfish.'
is how to hoe the row.
30. Thinking:
'Others may be tricky,
we however will be without fraudulence.'
is how to hoe the row.
31. Thinking:
'Others may be deceitful,
we however will be without deceit.'
is how to hoe the row.
32. Thinking:
'Others may be rigid,
we however will not be stubborn.'
is how to hoe the row.
33. Thinking:
'Others may have a high opinion of themselves,
we however will not be arrogant.'
is how to hoe the row.
34. Thinking:
'Others may be hurtful,
we however will be sweet-spoken.'
is how to hoe the row.
35. Thinking:
'Others may be bad friends,
we however will be a good friend.'
is how to hoe the row.
36. Thinking:
'Others may be careless,
we however will not be careless.'
is how to hoe the row.
37. Thinking:
'Others may be faithless,
we however will have faith.'
is how to hoe the row.
38. Thinking:
'Others may be shameless,
we however will have a sense of shame.'
is how to hoe the row.
39. Thinking:
'Others may not fear blame,
we however will have a fear of blame.'
is how to hoe the row.
40. Thinking:
'Others may be of little learning,
we however will be of great learning.'
is how to hoe the row.
41. Thinking:
'Others may be indolent,
we however will be of stirred up energy.'
is how to hoe the row.
42. Thinking:
'Others may be absent-minded,
we however will be established in mind.'
is how to hoe the row.
43. Thinking:
'Others may be stupid,
we however will be possessed of wisdom.'
is how to hoe the row.
44. Thinking:
'Others may lay hold of, obstinately adhering to their own views,
giving them up with difficulty,
we however will not lay hold of, obstinately adhering to our own views,
but will let go of them readily.'
is how to hoe the row.
II. The Curriculum for Uplifting the Heart
1. Skillful things, Cunda, are a big help in uplifting the heart, say I.
Just what more can be said then,
of acting in accordance therewith
in body and speech?
Therefore here Cunda
1. Thinking:
'Others may be violent,
we however will be non-violent.'
lift up the heart.
2. Thinking:
'Others may be life-takers,
we however will abstain from life-taking.'
lift up the heart.
3. Thinking:
'Others may take what is not given,
we however will abstain from taking what is not given.'
lift up the heart.
4. Thinking:
'Others may live in godless ways,
we however will live in godly ways.'
lift up the heart.
5. Thinking:
'Others may say what is not true,
we however will abstain from saying what is not true.'
lift up the heart.
6. Thinking:
'Others may be of evil speech,
we however will abstain from evil speech.'
lift up the heart.
7. Thinking:
'Others may be of cutting speech,
we however will abstain from cutting speech.'
lift up the heart.
8. Thinking:
'Others may be lip-flappers,
we however will abstain from lip-flapping.'
lift up the heart.
9. Thinking:
'Others may be covetous,
we however will be non-covetous.'
lift up the heart.
10. Thinking:
'Others may be devious-hearted,
we however will be non-devious-hearted.'
lift up the heart.
11. Thinking:
'Others may be of misguided views,
we however will be of consummate view.'
lift up the heart.
12. Thinking:
'Others may be of misguided principles,
we however will be of consummate principles.'
lift up the heart.
13. Thinking:
'Others may be of misguided speech,
we however will be of consummate speech.'
lift up the heart.
14. Thinking:
'Others may be of misguided works,
we however will be of consummate works.'
lift up the heart.
15. Thinking:
'Others may be of misguided lifestyle,
we however will be of consummate lifestyle.'
lift up the heart.
16. Thinking:
'Others may be of misguided effort at self-control,
we however will be of consummate effort at self-control.'
lift up the heart.
17. Thinking:
'Others may be of misguided mind,
we however will be of consummate mind.'
lift up the heart.
18. Thinking:
'Others may be of misguided serenity,
we however will be of consummate serenity.'
lift up the heart.
19. Thinking:
'Others may be of misguided knowledge,
we however will be of consummate knowledge.'
lift up the heart.
20. Thinking:
'Others may be of misguided freedom,
we however will be of consummate freedom.'
lift up the heart.
21. Thinking:
'Others may be overcome by sloth and inertia,
we however will overcome sloth and inertia.'
lift up the heart.
22. Thinking:
'Others may get carried away,
we however will maintain poise.'
lift up the heart.
23. Thinking:
'Others may suffer doubt and perplexity,
we however will be through with doubt and perplexity.'
lift up the heart.
24. Thinking:
'Others may become infuriated,
we however will maintain friendliness.'
lift up the heart.
25. Thinking:
'Others may be grudge-bearing,
we however will not be grudge-bearing.'
lift up the heart.
26. Thinking:
'Others may be hypocrits,
we however will be straight-forward.'
lift up the heart.
27. Thinking:
'Others may be unmerciful,
we however will be merciful.'
lift up the heart.
28. Thinking:
'Others may be jealous,
we however will be without envy.'
lift up the heart.
29. Thinking:
'Others may be selfish,
we however will be unselfish.'
lift up the heart.
30. Thinking:
'Others may be tricky,
we however will be without fraudulence.'
lift up the heart.
31. Thinking:
'Others may be deceitful,
we however will be without deceit.'
lift up the heart.
32. Thinking:
'Others may be rigid,
we however will not be stubborn.'
lift up the heart.
33. Thinking:
'Others may have a high opinion of themselves,
we however will not be arrogant.'
lift up the heart.
34. Thinking:
'Others may be hurtful,
we however will be sweet-spoken.'
lift up the heart.
35. Thinking:
'Others may be bad friends,
we however will be a good friend.'
lift up the heart.
36. Thinking:
'Others may be careless,
we however will not be careless.'
lift up the heart.
37. Thinking:
'Others may be faithless,
we however will have faith.'
lift up the heart.
38. Thinking:
'Others may be shameless,
we however will have a sense of shame.'
lift up the heart.
39. Thinking:
'Others may not fear blame,
we however will have a fear of blame.'
lift up the heart.
40. Thinking:
'Others may be of little learning,
we however will be of great learning.'
lift up the heart.
41. Thinking:
'Others may be indolent,
we however will be of stirred up energy.'
lift up the heart.
42. Thinking:
'Others may be absent-minded,
we however will be established in mind.'
lift up the heart.
43. Thinking:
'Others may be stupid,
we however will be possessed of wisdom.'
lift up the heart.
44. Thinking:
'Others may lay hold of, obstinately adhering to their own views,
giving them up with difficulty,
we however will not lay hold of, obstinately adhering to our own views,
but will let go of them readily.'
lift up the heart.
III. The Curriculum for Walk'n the Walk[1]
Just suppose, Cunda, there were an uneven highway,
where there was another even highway for walking about;
or further, Cunda, just suppose there were an uneven ford,
where there was another even ford for walking about.
In the same way, Cunda:
1. For the human being who is violent,
there is walking the walk of the non-violent.
2. For the human being who is a life-taker,
there is walking the walk of one who abstains from life-taking.
3. For the human being who takes what is not given,
there is walking the walk of one who abstains from taking what is not given.
4. For the human being who lives in godless ways,
there is walking the walk of one who lives in godly ways.
5. For the human being who says what is not true,
there is walking the walk of one who abstains from saying what is not true.
6. For the human being who is of evil speech,
there is walking the walk of one who abstains from evil speech.
7. For the human being who is of cutting speech,
there is walking the walk of one who abstains from cutting speech.
8. For the human being who is a lip-flapper,
there is walking the walk of one who abstains from lip-flapping.
9. For the human being who is covetous,
there is walking the walk of the non-covetous.
10. For the human being who is devious-hearted,
there is walking the walk of the non-devious-hearted.
11. For the human being who is of misguided views,
there is walking the walk of one of consummate view.
12. For the human being who is of misguided principles,
there is walking the walk of one of consummate principles.
13. For the human being who is of misguided speech,
there is walking the walk of one of consummate speech.
14. For the human being who is of misguided works,
there is walking the walk of one of consummate works.
15. For the human being who is of misguided lifestyle,
there is walking the walk of one of consummate lifestyle.
16. For the human being who is of misguided effort at self-control,
there is walking the walk of one of consummate effort at self-control.
17. For the human being who is of misguided mind,
there is walking the walk of one of consummate mind.
18. For the human being who is of misguided serenity,
there is walking the walk of one of consummate serenity.
19. For the human being who is of misguided knowledge,
there is walking the walk of one of consummate knowledge.
20. For the human being who is of misguided freedom,
there is walking the walk of one of consummate freedom.
21. For the human being who is overcome by sloth and inertia,
there is walking the walk of one who overcomes sloth and inertia.
22. For the human being who gets carried away,
there is walking the walk of one who maintains poise.
23. For the human being who suffers doubt and perplexity,
there is walking the walk of one through with doubt and perplexity.
24. For the human being who becomes infuriated,
there is walking the walk of one who maintains friendliness.
25. For the human being who is grudge-bearing,
there is walking the walk of one who is not grudge-bearing.
26. For the human being who is a hypocrite,
there is walking the walk of one who is straight-forward.
27. For the human being who is unmerciful,
there is walking the walk of one who is merciful.
28. For the human being who jealous,
there is walking the walk of one without envy.
29. For the human being who is selfish,
there is walking the walk of one who is unselfish.
30. For the human being who is tricky,
there is walking the walk of one without fraudulence.
31. For the human being who is deceitful,
there is walking the walk of one without deceit.
32. For the human being who is rigid,
there is walking the walk of one who is not stubborn.
33. For the human being who has a high opinion of himself,
there is walking the walk of one who is not arrogant.
34. For the human being who is hurtful,
there is walking the walk of one who is sweet-spoken.
35. For the human being who is a bad friend,
there is walking the walk of one who is a good friend.
36. For the human being who is careless,
there is walking the walk of one who is not careless.
37. For the human being who is faithless,
there is walking the walk of one who is has faith.
38. For the human being who is shameless,
there is walking the walk of one who is has a sense of shame.
39. For the human being who does not fear blame,
there is walking the walk of one who is has a fear of blame.
40. For the human being who is of little learning,
there is walking the walk of one who is of great learning.
41. For the human being who is indolent,
there is walking the walk of one who is of stirred up energy.
42. For the human being who absent-minded,
there is walking the walk of one who is established in mind.
43. For the human being who stupid,
there is walking the walk of one who is possessed of wisdom.
44. For the human being who lays hold of, obstinately adhering to his own views,
giving them up with difficulty,
there is walking the walk of one who does not lay hold of, obstinately adhering to his own views,
but who will let go of them readily.
IV. The Curriculum for Reaching Higher-States
Just as you would suppose, Cunda,
whatsoever unskillful things there are,
all that goes on to misguided states;
where whatsoever skilled things there are,
all that goes on to higher states.
Even so, Cunda:
1. For the human being who is violent,
there is non-violence for the higher state.
2. For the human being who is a life-taker,
there is abstaining from life-taking for the higher state.
3. For the human being who takes what is not given,
there is abstaining from taking what is not given for the higher state.
4. For the human being who lives in godless ways,
there is living in godly ways for the higher state.
5. For the human being who says what is not true,
there is abstaining from saying what is not true for the higher state.
6. For the human being who is of evil speech,
there is abstaining from evil speech for the higher state.
7. For the human being who is of cutting speech,
there is abstaining from cutting speech for the higher state.
8. For the human being who is a lip-flapper,
there is abstaining from lip-flapping for the higher state.
9. For the human being who is covetous,
there is non-covetousness for the higher state.
10. For the human being who is devious-hearted,
there is non-deviousness for the higher state.
11. For the human being who is of misguided views,
there is consummate view for the higher state.
12. For the human being who is of misguided principles,
there are consummate principles for the higher state.
13. For the human being who is of misguided speech,
there is consummate speech for the higher state.
14. For the human being who is of misguided works,
there are consummate works for the higher state.
15. For the human being who is of misguided lifestyle,
there is consummate lifestyle for the higher state.
16. For the human being who is of misguided effort at self-control,
there is consummate effort at self-control for the higher state.
17. For the human being who is of misguided mind,
there is consummate mind for the higher state.
18. For the human being who is of misguided serenity,
there is consummate serenity for the higher state.
19. For the human being who is of misguided knowledge,
there is consummate knowledge for the higher state.
20. For the human being who is of misguided freedom,
there is consummate freedom for the higher state.
21. For the human being who is overcome by sloth and inertia,
there is overcoming sloth and inertia for the higher state.
22. For the human being who gets carried away,
there is maintaining poise for the higher state.
23. For the human being who suffers doubt and perplexity,
there is being done with doubt and perplexity for the higher state.
24. For the human being who becomes infuriated,
there is maintaining friendliness for the higher state.
25. For the human being who is grudge-bearing,
there is not bearing grudges for the higher state.
26. For the human being who is a hypocrite,
there is being straight-forward for the higher state.
27. For the human being who is unmerciful,
there is being merciful for the higher state.
28. For the human being who jealous,
there is being without envy for the higher state.
29. For the human being who is selfish,
there is being unselfish for the higher state.
30. For the human being who is tricky,
there is being without fraudulence for the higher state.
31. For the human being who is deceitful,
there is being without deceit for the higher state.
32. For the human being who is rigid,
there is not being stubborn for the higher state.
33. For the human being who has a high opinion of himself,
there is non-arrogance for the higher state.
34. For the human being who is hurtful,
there is being sweet-spoken for the higher state.
35. For the human being who is a bad friend,
there is being a good friend for the higher state.
36. For the human being who is careless,
there is not being careless for the higher state.
37. For the human being who is faithless,
there is having faith for the higher state.
38. For the human being who is shameless,
there is having a sense of shame for the higher state.
39. For the human being who does not fear blame,
there is having fear of blame for the higher state.
40. For the human being who is of little learning,
there is becoming one of great learning for the higher state.
41. For the human being who is indolent,
there is being of stirred up energy for the higher state.
42. For the human being who absent-minded,
there is being present-minded for the higher state.
43. For the human being who stupid,
there is becoming possessed of wisdom for the higher state.
44. For the human being who lays hold of, obstinately adhering to his own views,
giving them up with difficulty,
there is not laying hold of, obstinately adhering to one's own views,
but being one who will let go of them readily for the higher state.
V. The Curriculum for Thorough Unbinding
Indeed, Cunda, to think:
'One who is himself stuck in the mud
can extract another who is stuck in the mud,' —
such does not bear examination.
Indeed, Cunda, to think:
'One who himself not stuck in the mud
can extract another who is stuck in the mud,' —
such does bear examination.
Indeed, Cunda, to think:
'One who is himself untamed, untrained, uneducated,
who is not himself thoroughly unbound,
can tame, train, educate and thoroughly unbind another' —
such does not bear examination.
Indeed, Cunda, to think:
'One who is himself tamed, trained, educated,
who is himself thoroughly unbound,
can tame, train, educate and thoroughly unbind another' —
such does bear examination.
Even so, Cunda:
1. For the human being who is violent,
there is non-violence for its thorough unbinding.
2. For the human being who is a life-taker,
there is abstaining from life-taking for its thorough unbinding.
3. For the human being who takes what is not given,
there is abstaining from taking what is not given for its thorough unbinding.
4. For the human being who lives in godless ways,
there is living in godly ways for its thorough unbinding.
5. For the human being who says what is not true,
there is abstaining from saying what is not true for its thorough unbinding.
6. For the human being who is of evil speech,
there is abstaining from evil speech for its thorough unbinding.
7. For the human being who is of cutting speech,
there is abstaining from cutting speech for its thorough unbinding.
8. For the human being who is a lip-flapper,
there is abstaining from lip-flapping for its thorough unbinding.
9. For the human being who is covetous,
there is non-covetousness for its thorough unbinding.
10. For the human being who is devious-hearted,
there is non-deviousness for its thorough unbinding.
11. For the human being who is of misguided views,
there is consummate view for its thorough unbinding.
12. For the human being who is of misguided principles,
there are consummate principles for its thorough unbinding.
13. For the human being who is of misguided speech,
there is consummate speech for its thorough unbinding.
14. For the human being who is of misguided works,
there are consummate works for its thorough unbinding.
15. For the human being who is of misguided lifestyle,
there is consummate lifestyle for its thorough unbinding.
16. For the human being who is of misguided effort at self-control,
there is consummate effort at self-control for its thorough unbinding.
17. For the human being who is of misguided mind,
there is consummate mind for its thorough unbinding.
18. For the human being who is of misguided serenity,
there is consummate serenity for its thorough unbinding.
19. For the human being who is of misguided knowledge,
there is consummate knowledge for its thorough unbinding.
20. For the human being who is of misguided freedom,
there is consummate freedom for its thorough unbinding.
21. For the human being who is overcome by sloth and inertia,
there is overcoming sloth and inertia for its thorough unbinding.
22. For the human being who gets carried away,
there is maintaining poise for its thorough unbinding.
23. For the human being who suffers doubt and perplexity,
there is being done with doubt and perplexity for its thorough unbinding.
24. For the human being who becomes infuriated,
there is maintaining friendliness for its thorough unbinding.
25. For the human being who is grudge-bearing,
there is not bearing grudges for its thorough unbinding.
26. For the human being who is a hypocrite,
there is being straight-forward for its thorough unbinding.
27. For the human being who is unmerciful,
there is being merciful for its thorough unbinding.
28. For the human being who jealous,
there is being without envy for its thorough unbinding.
29. For the human being who is selfish,
there is being unselfish for its thorough unbinding.
30. For the human being who is tricky,
there is being without fraudulence for its thorough unbinding.
31. For the human being who is deceitful,
there is being without deceit for its thorough unbinding.
32. For the human being who is rigid,
there is not being stubborn for its thorough unbinding.
33. For the human being who has a high opinion of himself,
there is non-arrogance for its thorough unbinding.
34. For the human being who is hurtful,
there is being sweet-spoken for its thorough unbinding.
35. For the human being who is a bad friend,
there is being a good friend for its thorough unbinding.
36. For the human being who is careless,
there is not being careless for its thorough unbinding.
37. For the human being who is faithless,
there is having faith for its thorough unbinding.
38. For the human being who is shameless,
there is having a sense of shame for its thorough unbinding.
39. For the human being who does not fear blame,
there is having fear of blame for its thorough unbinding.
40. For the human being who is of little learning,
there is becoming one of great learning for its thorough unbinding.
41. For the human being who is indolent,
there is being of stirred up energy for its thorough unbinding.
42. For the human being who absent-minded,
there is being present-minded for its thorough unbinding.
43. For the human being who stupid,
there is becoming possessed of wisdom for its thorough unbinding.
44. For the human being who lays hold of, obstinately adhering to his own views,
giving them up with difficulty,
there is not laying hold of, obstinately adhering to one's own views,
but being one who will let go of them readily for its thorough unbinding.
This then Cunda, is the dissertation I have made:
'The Curriculum for Hoeing-the-Row';
the dissertation:
'The Curriculum for Uplifting the Heart';
the dissertation:
'The Curriculum for Walk'n-the-Walk';
the dissertation:
'The Curriculum for Reaching Higher States';
and the dissertation:
'The Curriculum for Thorough Unbinding'.
That which ought to be done, Cunda,
by a Master for his students,
out of compassion,
seeking their good,
in friendliness,
out of kindness,
based on kindness,
that I have done for you.
Here are the roots of trees,
empty places.
Meditate, Cunda, do not be careless.
Be not one who falls back later.
This is our admonition to you.
Thus spoke the Lucky Man.
"Delightful" said Old Man Cunda the Great
Uplifted in mind by what the Lucky Man said.
[1] Pari-k-kamanāya. Pari = around, thorough; kaman > kamati = to walk; but Nyanaponika Thera's 'avoidance' (to walk around) is an interesting understanding of the intent.
