​MN 8 Sallekha Sutta (Effacement)

Thus have i heard.

On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. Venerable Maha Cunda rose from meditation and went to the Blessed One. After paying homage to the Blessed One, he sat down at one side and said to him: "Venerable sir, various views arise in the world associated either with doctrines of a self or with doctrines about the world. Does the abandoning and relinquishing of those views come about in a bhikkhu who is attending only to the beginning of his meditative training?"

Buddha: "Cunda, as to those various views that arise in the world associated either with doctrines of a self or with doctrines about the world: if the object in relation to which those views arise, which they underlie, and which they are exercised upon, is seen  with proper wisdom as it actually is thus: 'This is not mine, this I am not, this is not my self,' then the abandoning and relinquishing of those views comes about.

THE EIGHT ATTAINMENTS

Buddha: "Cunda, It is possible that quite secluded from sensual pleasures, secluded from unwholesome states, some bhikkhu enters upon and abides in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He might think thus: 'I am abiding in effacement.' But it is not these attainments that are called 'effacement' in the Noble One's Discipline: these are called 'pleasant abiding here and now' in the Noble One's Discipline. "

"It is possible here that with the stilling of applied and sustained thought, some bhikkhu enters upon and abides in the second jhana, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He might think thus: 'I am abiding in effacement.' But it is not and these are called 'pleasant abidings here and now' in the Noble One's Discipline."

"It is possible here that with the fading away as well of rapture, some bhikkhu abides in equanimity, and being mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhana, on account of which noble ones announce: 'He has a pleasant abiding who has equanimity and is mindful.' He might think thus: 'I am abiding in effacement.' But it is not and these are called 'pleasant abidings here and now' in the Noble One's Discipline."

"It is possible here that with the abandoning of pleasure and pain, and with the disappearance of previous joy and grief, some bhikkhu enters upon and abides in the fourth jhana, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He might think thus: 'I am abiding in effacement.' But it is not these attainments that are called 'effacement' in the Noble One's Discipline: these are called 'pleasant abidings here and now' in the Noble One's Discipline."

"It is possible here that with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that 'space is infinite,' some bhikkhu enters upon and abides in the base of infinite space. He might think thus: 'I am abiding in effacement.' But it is not these attainments that are called 'effacement' in the Noble One's Discipline: these are called 'peaceful abidings' in the Noble One's Discipline."

"It is possible here that by completely surmounting the base of infinite space, aware that 'consciousness is infinite/ some bhikkhu enters upon and abides in the base of infinite consciousness. He might think thus: 'I am abiding in effacement.' But...these are called 'peaceful abidings' in the Noble One's Discipline. "

"It is possible here that by completely surmounting the base of infinite consciousness, aware that 'there is nothing/ some bhikkhu enters upon and abides in the base of nothingness. He ​might think might think thus: 'I am abiding in effacement.' But...these are called 'peaceful abidings' in the Noble One's Discipline.

"It is possible here that by completely surmounting the base of nothingness, some bhikkhu enters upon and abides in the base of neither-perception-nor-non-perception. He might think thus: 'I am abiding in effacement.' But these attainments are not called 'effacement' in the Noble One's Discipline: these are called 'peaceful abidings' in the Noble One's Discipline.

(The 8 attainments namely rupa jhanas and arupa jhanas are not considered as effacement  but rather peaceful abidings. )

EFFACEMENT

Buddha: "Now, Cunda, here effacement should be practiced by you:
(1) 'Others will be cruel; we shall not be cruel here': effacement should be practiced thus.
(2) 'Others will kill living beings; we shall abstain from killing living beings here': effacement should be practiced thus.
(3) 'Others will take what is not given; we shall abstain from taking what is not given here': effacement should be practiced thus.
(4) 'Others will be uncelibate; we shall be celibate here': effacement should be practiced thus.
(5) 'Others will speak falsehood; we shall abstain from false speech here': effacement should be practiced thus.
(6) 'Others will speak maliciously; we shall abstain from malicious speech here': effacement should be practiced thus.
(7) 'Others will speak harshly; we shall abstain from harsh speech here': effacement should be practiced thus.
(8) 'Others will gossip; we shall abstain from gossip here': effacement should be practiced thus.
(9) 'Others will be covetous; we shall be un-covetous here': effacement should be practiced thus.
(10) 'Others will have ill will; we shall be without ill will here': effacement should be practiced thus.
(11) 'Others will be of wrong view; we shall be of right view here': effacement should be practiced thus.
(12) 'Others will be of wrong intention; we shall be of right intention here': effacement should be practiced thus.
(13) 'Others will be of wrong speech; we shall be of right speech here': effacement should be practiced thus.
(14) 'Others will be of wrong action; we shall be of right action here': effacement should be practiced thus.

(15) 'Others will be of wrong livelihood; we shall be of right livelihood here'....
(16) 'Others will be of wrong effort; we shall be of right effort here' ....
(17) 'Others will be of wrong mindfulness; we shall be of right mindfulness here'....
(18) 'Others will be of wrong concentration; we shall be of right concentration here'.....
(19) 'Others will be of wrong knowledge; we shall be of right knowledge here'.....
(20) 'Others will be of wrong deliverance; we shall be of right deliverance here'.....
(21) 'Others will be overcome by sloth and torpor; we shall be free from sloth and torpor here'......
(22) 'Others will be restless; we shall not be restless here'......
(23) 'Others will be doubters; we shall go beyond doubt here'......
(24) 'Others will be angry; we shall not be angry here'......
(25) 'Others will be revengeful; we shall not be revengeful here'.....
(26) 'Others will be contemptuous; we shall not be contemptuous here'......
(27) 'Others will be domineering; we shall not be domineering here'.....
(28) 'Others will be envious; we shall not be envious here'.....
(29) 'Others will be avaricious; we shall not be avaricious here'....
(30) 'Others will be fraudulent; we shall not be fraudulent here'......
(31) 'Others will be deceitful; we shall not be deceitful here'.....
(32) 'Others will be obstinate; we shall not be obstinate here'......
(33) 'Others will be arrogant; we shall not be arrogant here'......
(34) 'Others will be difficult to admonish; we shall be easy to admonish here'....

(35) 'Others will have bad friends; we shall have good friends here'....
(36) 'Others will be negligent; we shall be diligent here'.......
(37) 'Others will be faithless; we shall be faithful here'.........
(38) 'Others will be shameless; we shall be shameful here'.......
(39) 'Others will have no fear of wrongdoing; we shall be afraid of wrongdoing here' ..............
(40) 'Others will be of little learning; we shall be of great learning here'.....
(41) 'Others will be lazy; we shall be energetic here'......
(42) 'Others will be unmindful; we shall be established in mindfulness here'........
(43) 'Others will lack wisdom; we shall possess wisdom here'.......
(44) 'Others will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily'....

(44 ways how effacement should be practiced)

INCLINATION OF MIND

Buddha:  "Cunda, I say that even the inclination of mind towards wholesome states is of great benefit, so what should be said of bodily and verbal acts conforming to such a state of mind?
(1) Mind should be inclined thus: 'Others will be cruel; we shall not be cruel here.'
(2) Mind should be inclined thus: 'Others will kill living beings; we shall abstain from killing living beings here.'
(3-43) Mind should be inclined thus as above ....
(44) Mind should be inclined thus: 'Others will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily.' 

AVOIDANCE

Buddha: "Cunda, suppose there were an uneven path and an even path by which to avoid it; and suppose there were an uneven ford and another even ford by which to avoid it. So too there are things one should avoid doing:
(1) A person given to cruelty has non-cruelty by which to avoid it.
(2) One given to killing living beings has abstention from killing living beings by which to avoid it.
(3) One given to taking what is not given has abstention from taking what is not given by which to avoid it.
(4) One given to be un-celibate has celibacy by which to avoid it.
(5) One given to false speech has abstention from false speech by which to avoid it.
(6) One given to malicious speech has abstention from malicious speech by which to avoid it.
(7) One given to harsh speech has abstention from harsh speech by which to avoid it.
(8) One given to gossip has abstention from gossip by which to avoid it.
(9) One given to covetousness has un-covetousness by which to avoid it.
(10) One given to ill will has non-ill will by which to avoid it.
(11) One given to wrong view has right view by which to avoid it.
(12) One given to wrong intention has right intention by which to avoid it.
(13) One given to wrong speech has right speech by which to avoid it.
(14) One given to wrong action has right action by which to avoid it.
(15) One given to wrong livelihood has right livelihood by which to avoid it.
(16) One given to wrong effort has right effort by which to avoid it.
(17) One given to wrong mindfulness has right mindfulness by which to avoid it.
(18) One given to wrong concentration has right concentration by which to avoid it. 

(19) One given to wrong knowledge has right knowledge by which to avoid it.
(20) One given to wrong deliverance has right deliverance by which to avoid it.
(21) One given to sloth and torpor has freedom from sloth and torpor by which to avoid it.
(22) One given to restlessness has non-restlessness by which to avoid it.
(23) One given to doubt has the state beyond doubt by which to avoid it.
(24) One given to anger has non-anger by which to avoid it.
(25) One given to revenge has non-revenge by which to avoid it.
(26) One given to contempt has non-contempt by which to avoid it.
(27) One given to a domineering attitude has a non-domineering attitude by which to avoid it.
(28) One given to envy has non-envy by which to avoid it.
(29) One given to avarice has non-avarice by which to avoid it.
(30) One given to fraud has non-fraud by which to avoid it.
(31) One given to deceit has non-deceit by which to avoid it.
(32) One given to obstinacy has non-obstinacy by which to avoid it.
(33) One given to arrogance has non-arrogance by which to avoid it.
(34) One given to being difficult to admonish has being easy to admonish by which to avoid it.
(35) One given to making bad friends has making good friends by which to avoid it.
(36) One given to negligence has diligence by which to avoid it.
(37) One given to faithlessness has faith by which to avoid it.
(38) One given to shamelessness has shame by which to avoid it.
(39) One given to fearlessness of wrongdoing has fear of wrongdoing by which to avoid it.
(40) One given to little learning has great learning by which to avoid it.
(41) One given to laziness has the arousal of energy by which to avoid it.
(42) One given to un-mindfulness has establishment of mindfulness by which to avoid it. 

(43) One given to lack of wisdom has the acquisition of wisdom by which to avoid it.
(44) One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, by which to avoid it. 

(Buddha listed 44 things to avoid and one should counter them by following precepts an the noble eightfold path)

THE WAY LEADING UPWARDS

Buddha: "Cunda, just as all unwholesome states lead downwards and all wholesome states lead upwards, so too:
(1) A person given to cruelty has non-cruelty to lead him upwards.
(2) One given to killing living beings has abstention from killing living beings to lead him upwards.
(3-43) One given to.. .to lead him upwards. (as above)
(44) One given to adhere to his own views, who holds on to them tenaciously
(45) and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, to lead him upwards. 

(Wholesome actions by following precepts and practicing the noble eightfold path will benefit one)

THE WAY OF EXTINGUISHING

Buddha: "Cunda, if someone who is sinking in the mud should pull out another who is sinking in the mud, it is impossible. But if one who is not sinking in the mud, can pull out another who is sinking in the mud. Similarly if one who is himself untamed, undisciplined, filled with defilements, un-extinguished, should tame another, discipline him, and help extinguish his defilements is impossible. But if one who is himself tamed, disciplined, free from defilements,  extinguished, should tame another, discipline him and help extinguish his defilements is possible."

How to extinguish defilements:
(1) A person given to cruelty has non-cruelty by which to extinguish it.
(2) One given to killing living beings has abstention from killing living beings by which to extinguish it.
(3-43) One given to...(as above).....by which to extinguish it.
(44) One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has ​non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, by which to extinguish it. 

CONCLUSION

Buddha: "So, Cunda, the way of effacement has been taught by me, the way of inclining the mind has been taught by me, the way of avoidance has been taught by me, the way leading upwards has been taught by me and the way of extinguishing has been taught by me. What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, Cunda. Meditate, Cunda, do not delay or else you will regret it later. This is our instruction to you." 

That is what the Blessed One said. The venerable Maha Cunda was satisfied and delighted in the Blessed One's words. 

In summary, Venerable Maha Cunda asked Buddha on the various views with regards to doctrines on self and the world. Buddha commented that if the object in relation to which those views arise, which they underlie, and which they are exercised upon, is seen  with proper wisdom as it actually is thus: 'This is not mine, this I am not, this is not my self,' then the abandoning and relinquishing of those views comes about. Then he illustrated on the topic of "Effacement."

Then Buddha elaborated on how the 8 attainments namely rupa jhanas and arupa jhanas are not effacement. He commented on the 44 ways in which effacement should be practiced, how to incline the mind towards wholesome states which is of great benefit, listed 44 things to abstain from and how observing precepts and the noble eightfold path counteracts them, wholesome actions which are of benefits and leading upwards and how to extinguish defilements.  

​References: 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The middle length discourses of the Buddha (Bhikkhu Bodhi)