15.
The Chapter on New and Old
1.
The Discourse on the Cessation of Action
146. "I will teach you, monks, new and old kamma, the cessation of kamma, and the practice leading to the cessation of kamma. Listen to that, pay close attention; I will speak." And what, monks, is old kamma? The eye, monks, is old kamma, conditioned, fashioned by volition, that is to be experienced, should be seen thus, etc. The tongue is old kamma, conditioned, fashioned by volition, that is to be experienced, should be seen thus, etc. The mind is old kamma, conditioned, fashioned by volition, that is to be experienced, should be seen thus. This is called, monks, old kamma. And what, monks, is new kamma? Whatever kamma, monks, one does now by body, by speech, by mind, this is called, monks, new kamma. And what, monks, is the cessation of kamma? Whoever, monks, from the cessation of bodily action, verbal action, and mental action, touches liberation, this is called, monks, the cessation of kamma. And what, monks, is the practice leading to the cessation of kamma? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration - this is called, monks, the practice leading to the cessation of kamma. Thus, monks, old kamma has been taught by me, new kamma has been taught, the cessation of kamma has been taught, the practice leading to the cessation of kamma has been taught. Whatever, monks, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you. These, monks, are tree-roots, these are empty houses. Meditate, monks, do not be negligent; do not be remorseful afterwards. This is our instruction to you." The first.
2.
The Discourse on Impermanence Suitable for Nibbāna
147. "I will teach you, monks, the practice suitable for Nibbāna. Listen to that, etc. And what, monks, is that practice suitable for Nibbāna? Here, monks, a monk sees the eye as impermanent, sees material forms as impermanent, sees eye-consciousness as impermanent, sees eye-contact as impermanent. Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he sees as impermanent, etc. He sees the tongue as impermanent, sees flavours as impermanent, sees tongue-consciousness as impermanent, sees tongue-contact as impermanent, whatever feeling arises with tongue-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he sees as impermanent, etc. He sees the mind as impermanent, sees mental phenomena as impermanent, sees mind-consciousness as impermanent, sees mind-contact as impermanent, whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he sees as impermanent. This, monks, is that practice suitable for Nibbāna." The second.
3.
The Discourse on Suffering Suitable for Nibbāna
148. "I will teach you, monks, the practice suitable for Nibbāna. Listen to that, etc. And what, monks, is that practice suitable for Nibbāna? Here, monks, one sees the eye as suffering, sees material forms as suffering, sees eye-consciousness as suffering, sees eye-contact as suffering, whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too one sees as suffering, etc. One sees the tongue as suffering, etc. One sees the mind as suffering, sees mental phenomena as suffering, sees mind-consciousness as suffering, sees mind-contact as suffering, whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too one sees as suffering. This, monks, is that practice suitable for Nibbāna." The third.
4.
The Discourse on Non-self Suitable for Nibbāna
149. "I will teach you, monks, the practice suitable for Nibbāna. Listen to that, etc. And what, monks, is that practice suitable for Nibbāna? Here, monks, a monk sees the eye as non-self, sees material forms as non-self, sees eye-consciousness as non-self, sees eye-contact as non-self, whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he sees as non-self, etc. He sees the mind as non-self, sees mental phenomena as non-self, sees mind-consciousness as non-self, sees mind-contact as non-self, whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he sees as non-self. This, monks, is that practice suitable for Nibbāna." The fourth.
5.
The Discourse on the Practice Suitable for Nibbāna
150. "I will teach you, monks, the practice suitable for Nibbāna. Listen to that, etc. And what, monks, is that practice suitable for Nibbāna? What do you think, monks, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Are forms permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Eye-consciousness... Eye-contact... etc. Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - is that too permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, etc. becomes disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated, etc. he understands: 'There is no more of this state of being.' This, monks, is that practice suitable for Nibbāna." The fifth.
6.
The Discourse on the Pupil
151. "This holy life, monks, is lived without a pupil, without a teacher. A monk with a pupil, monks, with a teacher, dwells in suffering, not comfortably. A monk without a pupil, monks, without a teacher, dwells happily, comfortably. And how, monk, does one with a pupil, with a teacher, dwell in suffering, not comfortably? Here, monks, for a monk, having seen a form with the eye, there arise evil unwholesome mental states, thoughts subject to mental fetters. They dwell within him, within him dwell evil unwholesome mental states. Therefore he is called 'one with a pupil'. They occur to him, evil unwholesome mental states occur to him. Therefore he is called 'one with a teacher', etc.
"Furthermore, monks, for a monk, having tasted a flavour with the tongue, there arise evil unwholesome mental states, thoughts subject to mental fetters. They dwell within him, within him dwell evil unwholesome mental states. Therefore he is called 'one with a pupil'. They occur to him, evil unwholesome mental states occur to him. Therefore he is called 'one with a teacher', etc.
"Furthermore, monks, for a monk, having cognised a mental object with the mind, there arise evil unwholesome mental states, thoughts subject to mental fetters. They dwell within him, within him dwell evil unwholesome mental states. Therefore he is called 'one with a pupil'. They occur to him, evil unwholesome mental states occur to him. Therefore he is called 'one with a teacher'. Thus, monks, a monk with a pupil, with a teacher, dwells in suffering, not comfortably.
"And how, monks, does a monk without a pupil, without a teacher, dwell happily, comfortably? Here, monks, for a monk, having seen a form with the eye, there do not arise evil unwholesome mental states, thoughts subject to mental fetters. They do not dwell within him, within him do not dwell evil unwholesome mental states. Therefore he is called 'one without a pupil'. They do not occur to him, evil unwholesome mental states do not occur to him. Therefore he is called 'one without a teacher', etc.
"Furthermore, monks, for a monk, having tasted a flavour with the tongue, there do not arise evil unwholesome mental states, thoughts subject to mental fetters. They do not dwell within him, within him do not dwell evil unwholesome mental states. Therefore he is called 'one without a pupil'. They do not occur to him, evil unwholesome mental states do not occur to him. Therefore he is called 'one without a teacher', etc.
"Furthermore, monks, for a monk, having cognised a mental object with the mind, there do not arise evil unwholesome mental states, thoughts subject to mental fetters. They do not dwell within him, within him do not dwell evil unwholesome mental states. Therefore he is called 'one without a pupil'. They do not occur to him, evil unwholesome mental states do not occur to him. Therefore he is called 'without a teacher'. Thus, monks, a monk without a pupil, without a teacher, dwells happily and comfortably. This holy life, monks, is lived without a pupil. Without a teacher. A monk with a pupil, monks, a monk with a teacher, dwells in suffering, not comfortably. A monk without a pupil, monks, a monk without a teacher, dwells happily and comfortably." The sixth.
7.
The Discourse on the Purpose of the Holy Life
152. "If, monks, heterodox wandering ascetics were to ask you thus - 'For what purpose, friend, is the holy life lived under the ascetic Gotama?' Thus asked, you, monks, should answer those heterodox wandering ascetics thus - 'For the full understanding of suffering, friend, the holy life is lived under the Blessed One.' But if, monks, heterodox wandering ascetics were to ask you thus - 'But which, friend, is that suffering, for the full understanding of which the holy life is lived under the ascetic Gotama?' Thus asked, you, monks, should answer those heterodox wandering ascetics thus -
"The eye, friend, is suffering; for the full understanding of that, the holy life is lived under the Blessed One. Material forms are suffering; for the full understanding of them, the holy life is lived under the Blessed One. Eye-consciousness is suffering; for the full understanding of that, the holy life is lived under the Blessed One. Eye-contact is suffering; for the full understanding of that, the holy life is lived under the Blessed One. Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is suffering; for the full understanding of that, the holy life is lived under the Blessed One, etc. the tongue is suffering... the mind is suffering; for the full understanding of that, the holy life is lived under the Blessed One, etc. whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is suffering; for the full understanding of that, the holy life is lived under the Blessed One. This, friend, is that suffering; for the full understanding of which the holy life is lived under the Blessed One.' Thus asked, you, monks, should answer those heterodox wandering ascetics thus." The seventh.
8.
The Discourse on "Is There Indeed a Method?"
153. "Is there indeed, monks, a method by which method a monk, apart from faith, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, might declare the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being'?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it." "If so, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this - "There is, monks, a method by which method a monk, apart from faith, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, might declare the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.'"
"And what, monks, is the method by which method a monk, apart from faith, etc. apart from acceptance of a view after pondering it, declares the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being'? Here, monks, a monk, having seen a form with the eye, when there is lust, hate, and delusion internally, understands 'there is lust, hate, and delusion internally in me'; or when there is no lust, hate, and delusion internally, understands 'there is no lust, hate, and delusion internally in me.' That, monks, a monk, having seen a form with the eye, when there is lust, hate, and delusion internally, understands 'there is lust, hate, and delusion internally in me'; or when there is no lust, hate, and delusion internally, understands 'there is no lust, hate, and delusion internally in me.' Are these mental states, monks, to be known by faith, or to be known by personal preference, or to be known by oral tradition, or to be known by reflection on appearances, or to be known by acceptance of a view after pondering it?" "No, Venerable Sir." "Are not these mental states, monks, to be known by having seen with wisdom?" "Yes, venerable sir." "This, monks, is the method by which method a monk, apart from faith, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, declares the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.'" Etc.
"Furthermore, monks, a monk, having tasted a flavour with the tongue, when there is internally, etc. lust, hate, and delusion, understands; or when there is no lust, hate, and delusion internally, understands 'there is no lust, hate, and delusion internally in me.' That, monks, having tasted a flavour with the tongue, when there is lust, hate, and delusion internally, understands 'there is lust, hate, and delusion internally in me'; or when there is no lust, hate, and delusion internally, understands 'there is no lust, hate, and delusion internally in me'; are these mental states, monks, to be known by faith, or to be known by personal preference, or to be known by oral tradition, or to be known by reflection on appearances, or to be known by acceptance of a view after pondering it?" "No, Venerable Sir." "Are not these mental states, monks, to be known by having seen with wisdom?" "Yes, venerable sir." "This too, monks, is the method by which method a monk, apart from faith, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, declares the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.'" Etc.
"Furthermore, monks, a monk, having cognised a mental object with the mind, when there is lust, hate and delusion internally, understands 'there is lust, hate and delusion internally in me'; or when there is no lust, hate, and delusion internally, understands 'there is no lust, hate, and delusion internally in me.' That, monks, a monk, having cognised a mental object with the mind, when there is lust, hate and delusion internally, understands 'there is lust, hate and delusion internally in me'; or when there is no lust, hate, and delusion internally, understands 'there is no lust, hate, and delusion internally in me'; are these mental states, monks, to be known by faith, or to be known by personal preference, or to be known by oral tradition, or to be known by reflection on appearances, or to be known by acceptance of a view after pondering it?" "No, Venerable Sir." "Are not these mental states, monks, to be known by having seen with wisdom?" "Yes, venerable sir." "This too, monks, is the method by which method a monk, apart from faith, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, declares the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.'" The eighth.
9.
The Discourse on One Accomplished in the Faculties
154. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "'Accomplished in faculties, accomplished in faculties', venerable sir, is said. In what respect, venerable sir, is one accomplished in faculties?"
"If, monk, dwelling observing the rise and fall in the eye-faculty, he becomes disenchanted with the eye-faculty, etc. If, monk, dwelling observing the rise and fall in the tongue-faculty, he becomes disenchanted with the tongue-faculty, etc. If, monk, dwelling observing the rise and fall in the mind faculty, he becomes disenchanted with the mind faculty. Being disenchanted, he becomes dispassionate, etc. when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' To this extent, monk, is one accomplished in faculties." The ninth.
10.
The Discourse on the Question about a Dhamma Teacher
155. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "'One who preaches the Teaching, one who preaches the Teaching', venerable sir, is said. In what respect, venerable sir, is one who preaches the Teaching?"
"If, monk, one teaches the Teaching for disenchantment, dispassion, and cessation of the eye, it is fitting to say 'a monk who preaches the Teaching'. If, monk, one is practising for disenchantment, dispassion, and cessation of the eye, it is fitting to say 'a monk practising in accordance with the Teaching'. If, monk, through disenchantment, dispassion, and cessation of the eye, one is liberated by non-clinging, it is fitting to say 'a monk who has attained Nibbāna in this present life'. Etc. If, monk, one teaches the Teaching for disenchantment, dispassion, and cessation of the tongue, it is fitting to say 'a monk who preaches the Teaching'. Etc. If, monk, one teaches the Teaching for disenchantment, dispassion, and cessation of the mind, it is fitting to say 'a monk who preaches the Teaching'. If, monk, one is practising for disenchantment, dispassion, and cessation of the mind, it is fitting to say 'a monk practising in accordance with the Teaching'. If, monk, through disenchantment, dispassion, and cessation of the mind, one is liberated by non-clinging, it is fitting to say 'a monk who has attained Nibbāna in this present life'." The tenth.
The Chapter on New and Old is the fifteenth.
Its summary:
Is there indeed a method, and with the faculty speaker.
The third fifty in the Section on the Six Sense Bases is complete.
The chapter summary of that:
With the New and Old, the Fifty, the third, by that it is called.