8.
The Greater Discourse on the Complete Elimination of Craving
396. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time such an evil wrong view had arisen in the monk named Sāti, a fisherman's son: "Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another." Several monks heard - "It seems that such an evil wrong view has arisen in the monk named Sāti, a fisherman's son: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.'" Then those monks approached the monk Sāti, the fisherman's son; having approached, they said this to the monk Sāti, the fisherman's son - "Is it true, friend Sāti, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another'?" "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another." Then those monks, wishing to dissuade the monk Sāti, the fisherman's son, from that evil wrong view, cross-questioned him, pressed him for reasons, and admonished him - "Do not say so, friend Sāti, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. In many ways, friend Sāti, consciousness has been declared by the Blessed One to be dependently arisen; apart from a condition there is no origination of consciousness." Yet even when being cross-questioned, pressed for reasons, and admonished by those monks, the monk Sāti, the fisherman's son, still declared that same evil wrong view, holding onto it with tenacity and adherence - "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another."
397. When those monks were not able to dissuade the monk Sāti, the fisherman's son, from that evil wrong view, then those monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, such an evil wrong view has arisen in the monk named Sāti, the fisherman's son: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.' We heard, venerable sir, that such an evil wrong view has arisen in the monk named Sāti, the fisherman's son: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.' Then we, venerable sir, approached the monk Sāti, the fisherman's son; having approached, we said this to the monk Sāti, the fisherman's son - 'Is it true, friend Sāti, that such an evil wrong view has arisen in you: "Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another"?' When this was said, venerable sir, the monk Sāti, the fisherman's son, said this to us - 'Indeed thus, friends, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.' Then we, venerable sir, wishing to dissuade the monk Sāti, the fisherman's son, from that evil wrong view, cross-questioned him, pressed him for reasons, and admonished him - 'Do not say so, friend Sāti, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. In many ways, friend Sāti, consciousness has been declared by the Blessed One to be dependently arisen; apart from a condition there is no origination of consciousness.' Yet even so, venerable sir, when being cross-questioned, pressed for reasons, and admonished by us, the monk Sāti, the fisherman's son, still declared that same evil wrong view, holding onto it with tenacity and adherence - 'Indeed thus, friends, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.' When we, venerable sir, were not able to dissuade the monk Sāti, the fisherman's son, from that evil wrong view, then we report this matter to the Blessed One."
398. Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Sāti, the fisherman's son - 'The Teacher calls you, friend Sāti.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the monk Sāti, the fisherman's son; having approached, he said this to the monk Sāti, the fisherman's son - "The Teacher calls you, friend Sāti." "Yes, friend," the monk Sāti, the fisherman's son, replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the monk Sāti, the fisherman's son, seated to one side, the Blessed One said this - "Is it true, Sāti, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another'?" "Indeed thus, venerable sir, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another." "What is that consciousness, Sāti?" "That, venerable sir, which speaks and experiences, which experiences here and there the result of good and bad actions." "To whom indeed, foolish man, do you understand the Teaching taught thus by me? Have I not, foolish man, in many ways declared consciousness to be dependently arisen; apart from a condition there is no origination of consciousness? And yet you, foolish man, through your own misapprehension, misrepresent us, and you dig up yourself, and you generate much demerit. For that, foolish man, will be for your harm and suffering for a long time."
399. Then the Blessed One addressed the monks: "What do you think, monks, has this monk Sāti, the fisherman's son, even a spark of warmth in this Teaching and discipline?" "How could that be, venerable sir? No indeed, venerable sir." When this was said, the monk Sāti, the fisherman's son, sat silent, downcast, with drooping shoulders, face cast down, brooding, without response. Then the Blessed One, having understood that the monk Sāti, the fisherman's son, had become silent, downcast, with drooping shoulders, with face cast down, brooding, without response, said this to the monk Sāti, the fisherman's son - "You will be known, foolish man, by this evil wrong view of your own. Here I will question the monks." Then the Blessed One addressed the monks: "Do you too, monks, understand the teaching taught by me thus, that this monk Sāti, the fisherman's son, through his own misapprehension, misrepresents us, and digs up himself, and generates much demerit?" "No, Venerable Sir! For in many ways, venerable sir, consciousness has been declared by the Blessed One to be dependently arisen; apart from a condition there is no origination of consciousness." "Good, good, monks! Good indeed that you, monks, understand the teaching taught by me thus. For in many ways, monks, consciousness has been declared by me to be dependently arisen; apart from a condition there is no origination of consciousness. And yet this monk Sāti, the fisherman's son, through his own misapprehension, misrepresents us, and digs up himself, and generates much demerit. For that will be for that foolish man's harm and suffering for a long time.
400. "Monks, whatever condition dependent on which consciousness arises, by that very condition it is reckoned as consciousness. Dependent on the eye and forms, consciousness arises; it is reckoned just as eye-consciousness; dependent on the ear and sounds, consciousness arises; it is reckoned just as ear-consciousness; dependent on the nose and odours, consciousness arises; it is reckoned just as nose-consciousness; dependent on the tongue and flavours, consciousness arises; it is reckoned just as tongue-consciousness; dependent on the body and tangible objects, consciousness arises; it is reckoned just as body-consciousness; dependent on the mind and mental phenomena, consciousness arises; it is reckoned just as mind-consciousness.
"Just as, monks, whatever condition dependent on which fire burns, by that very condition it is reckoned. Dependent on wood, fire burns; it is reckoned just as wood-fire; dependent on splinters, fire burns; it is reckoned just as splinter-fire; dependent on grass, fire burns; it is reckoned just as grass-fire; dependent on cow-dung, fire burns; it is reckoned just as cow-dung-fire; dependent on chaff, fire burns; it is reckoned just as chaff-fire; dependent on refuse, fire burns; it is reckoned just as refuse-fire. Just so, monks, whatever condition dependent on which consciousness arises, by that very condition it is reckoned. Dependent on the eye and forms, consciousness arises; it is reckoned just as eye-consciousness; dependent on the ear and sounds, consciousness arises; it is reckoned just as ear-consciousness; dependent on the nose and odours, consciousness arises; it is reckoned just as nose-consciousness; dependent on the tongue and flavours, consciousness arises; it is reckoned just as tongue-consciousness. Dependent on the body and tangible objects, consciousness arises; it is reckoned just as body-consciousness. Dependent on the mind and mental phenomena, consciousness arises; it is reckoned just as mind-consciousness.
401. "Do you see, monks, 'This has come to be'?"
"Yes, venerable sir."
"Do you see, monks, 'It has originated from that nutriment'?"
"Yes, venerable sir."
"Do you see, monks, 'From the cessation of that nutriment, what has come to be has the nature of cessation'?"
"Yes, venerable sir."
"Monks, for one who is uncertain, thinking 'Has this come to be or not?' - does sceptical doubt arise?"
"Yes, venerable sir."
"Monks, for one who is uncertain, thinking 'Has it originated from that nutriment or not?' - does sceptical doubt arise?"
"Yes, venerable sir."
"Monks, for one who is uncertain, thinking 'From the cessation of that nutriment, does what has come to be have the nature of cessation or not?' - does sceptical doubt arise?"
"Yes, venerable sir."
"Monks, for one seeing as it really is with right wisdom, 'This has come to be' - is that sceptical doubt abandoned?"
"Yes, venerable sir."
"Monks, for one seeing as it really is with right wisdom, 'It has originated from that nutriment' - is that sceptical doubt abandoned?"
"Yes, venerable sir."
"Monks, for one seeing as it really is with right wisdom, 'From the cessation of that nutriment, what has come to be has the nature of cessation' - is that sceptical doubt abandoned?"
"Yes, venerable sir."
"Monks, thus you are free from doubt here regarding 'This has come to be'?"
"Yes, venerable sir."
"Monks, thus you are free from doubt here regarding 'It has originated from that nutriment'?"
"Yes, venerable sir."
"Monks, thus you are free from doubt here regarding 'From the cessation of that nutriment, what has come to be has the nature of cessation'?"
"Yes, venerable sir."
"Monks, is 'This has come to be' well seen as it really is with right wisdom?"
"Yes, venerable sir."
"Monks, is 'It has originated from that nutriment' well seen as it really is with right wisdom?"
"Yes, venerable sir."
"Monks, is 'From the cessation of that nutriment, what has come to be has the nature of cessation' well seen as it really is with right wisdom?"
"Yes, venerable sir."
"If you, monks, were to cling to this view, so pure and so bright, were to cherish it, were to treasure it, were to treat it as 'mine', would you then understand the Teaching taught by me as like a raft, for the purpose of crossing over, not for the purpose of grasping?"
"No, Venerable Sir."
"If you, monks, were not to cling to this view, so pure and so bright, were not to cherish it, were not to treasure it, were not to treat it as 'mine', would you then understand the Teaching taught by me as like a raft, for the purpose of crossing over, not for the purpose of grasping?"
"Yes, venerable sir."
402. "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth.
"And these four nutriments, monks, what is their source, what is their origin, what gives birth to them, what is their production?
"These four nutriments have craving as their source, craving as their origin, craving gives birth to them, craving is their production.
"And this craving, monks, what is its source, what is its origin, what gives birth to it, what is its production?
"Craving has feeling as its source, feeling as its origin, feeling gives birth to it, feeling is its production.
"And this feeling, monks, what is its source, what is its origin, what gives birth to it, what is its production?
"Feeling has contact as its source, contact as its origin, contact gives birth to it, contact is its production.
"And this contact, monks, what is its source, what is its origin, what gives birth to it, what is its production?
"Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases give birth to it, the six sense bases are its production.
"And these six sense bases, monks, what is their source, what is their origin, what gives birth to them, what is their production?
"The six sense bases have mentality-materiality as their source, mentality-materiality as their origin, mentality-materiality gives birth to them, mentality-materiality is their production.
"And this mentality-materiality, monks, what is its source, what is its origin, what gives birth to it, what is its production?
"Mentality-materiality has consciousness as its source, consciousness as its origin, consciousness gives birth to it, consciousness is its production.
"And this consciousness, monks, what is its source, what is its origin, what gives birth to it, what is its production?
"Consciousness has activities as its source, activities as its origin, activities give birth to it, activities are its production.
"And these activities, monks, what is their source, what is their origin, what gives birth to them, what is their production?
"Activities have ignorance as their source, ignorance as their origin, ignorance gives birth to them, ignorance is their production.
"Thus indeed, monks, with ignorance as condition, activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering."
403. "'Birth is the condition for ageing and death' - thus indeed this was said; is birth the condition for ageing and death, monks, or not, or how is it here?" "Birth is the condition for ageing and death, venerable sir; thus it is for us here - birth is the condition for ageing and death." "'Existence is the condition for birth' - thus indeed this was said; is existence the condition for birth, monks, or not, or how is it here?" "Existence is the condition for birth, venerable sir; thus it is for us here - existence is the condition for birth." "'Clinging is the condition for existence' - thus indeed this was said; is clinging the condition for existence, monks, or not, or how is it here?" "Clinging is the condition for existence, venerable sir; thus it is for us here - clinging is the condition for existence." "'Craving is the condition for clinging' - thus indeed this was said; is craving the condition for clinging, monks, or not, or how is it here?" "Craving is the condition for clinging, venerable sir; thus it is for us here - craving is the condition for clinging." "'Feeling is the condition for craving' - thus indeed this was said; is feeling the condition for craving, monks, or not, or how is it here?" "Feeling is the condition for craving, venerable sir; thus it is for us here - feeling is the condition for craving." "'Contact is the condition for feeling' - thus indeed this was said; is contact the condition for feeling, monks, or not, or how is it here?" "Contact is the condition for feeling, venerable sir; thus it is for us here - contact is the condition for feeling." "'The six sense bases are the condition for contact' - thus indeed this was said; are the six sense bases the condition for contact, monks, or not, or how is it here?" "The six sense bases are the condition for contact, venerable sir; thus it is for us here - the six sense bases are the condition for contact." "'Mentality-materiality is the condition for the six sense bases' - thus indeed this was said; is mentality-materiality the condition for the six sense bases, monks, or not, or how is it here?" "Mentality-materiality is the condition for the six sense bases, venerable sir; thus it is for us here - mentality-materiality is the condition for the six sense bases." "'Consciousness is the condition for mentality-materiality' - thus indeed this was said; is consciousness the condition for mentality-materiality, monks, or not, or how is it here?" "Consciousness is the condition for mentality-materiality, venerable sir; thus it is for us here - consciousness is the condition for mentality-materiality." "'Activities are the condition for consciousness' - thus indeed this was said; are activities the condition for consciousness, monks, or not, or how is it here?" "Activities are the condition for consciousness, venerable sir; thus it is for us here - activities are the condition for consciousness." "'Ignorance is the condition for activities' - thus indeed this was said; is ignorance the condition for activities, monks, or not, or how is it here?" "Ignorance is the condition for activities, venerable sir; thus it is for us here - ignorance is the condition for activities."
404. "Good, monks. Thus indeed, monks, you too speak thus, I too speak thus - when this exists, that comes to be; from the arising of this, that arises, that is to say - with ignorance as condition, activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering.
"But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering.
405. "'From the cessation of birth comes the cessation of ageing and death' - thus indeed this was said; from the cessation of birth, monks, is there the cessation of ageing and death, or not, or how is it here?" "From the cessation of birth, venerable sir, is the cessation of ageing and death; thus it is for us here - from the cessation of birth is the cessation of ageing and death." "'From the cessation of existence comes the cessation of birth' - thus indeed this was said; from the cessation of existence, monks, is there the cessation of birth, or not, or how is it here?" "From the cessation of existence, venerable sir, is the cessation of birth; thus it is for us here - from the cessation of existence is the cessation of birth." "'From the cessation of clinging comes the cessation of existence' - thus indeed this was said; from the cessation of clinging, monks, is there the cessation of existence, or not, or how is it here?" "From the cessation of clinging, venerable sir, is the cessation of existence; thus it is for us here - from the cessation of clinging is the cessation of existence." "'From the cessation of craving comes the cessation of clinging' - thus indeed this was said; from the cessation of craving, monks, is there the cessation of clinging, or not, or how is it here?" "From the cessation of craving, venerable sir, is the cessation of clinging; thus it is for us here - from the cessation of craving is the cessation of clinging." "'From the cessation of feeling comes the cessation of craving' - thus indeed this was said; from the cessation of feeling, monks, is there the cessation of craving, or not, or how is it here?" "From the cessation of feeling, venerable sir, is the cessation of craving; thus it is for us here - from the cessation of feeling is the cessation of craving." "'From the cessation of contact comes the cessation of feeling' - thus indeed this was said; from the cessation of contact, monks, is there the cessation of feeling, or not, or how is it here?" "From the cessation of contact, venerable sir, is the cessation of feeling; thus it is for us here - from the cessation of contact is the cessation of feeling." "'From the cessation of the six sense bases comes the cessation of contact' - thus indeed this was said; from the cessation of the six sense bases, monks, is there the cessation of contact, or not, or how is it here?" "From the cessation of the six sense bases, venerable sir, is the cessation of contact; thus it is for us here - from the cessation of the six sense bases is the cessation of contact." "'From the cessation of mentality-materiality comes the cessation of the six sense bases' - thus indeed this was said; from the cessation of mentality-materiality, monks, is there the cessation of the six sense bases, or not, or how is it here?" "From the cessation of mentality-materiality, venerable sir, is the cessation of the six sense bases; thus it is for us here - from the cessation of mentality-materiality is the cessation of the six sense bases." "'From the cessation of consciousness comes the cessation of mentality-materiality' - thus indeed this was said; from the cessation of consciousness, monks, is there the cessation of mentality-materiality, or not, or how is it here?" "From the cessation of consciousness, venerable sir, is the cessation of mentality-materiality; thus it is for us here - from the cessation of consciousness is the cessation of mentality-materiality." "'From the cessation of activities comes the cessation of consciousness' - thus indeed this was said; from the cessation of activities, monks, is there the cessation of consciousness, or not, or how is it here?" "From the cessation of activities, venerable sir, is the cessation of consciousness; thus it is for us here - from the cessation of activities is the cessation of consciousness." "'From the cessation of ignorance comes the cessation of activities' - thus indeed this was said; from the cessation of ignorance, monks, is there the cessation of activities, or not, or how is it here?" "From the cessation of ignorance, venerable sir, is the cessation of activities; thus it is for us here - from the cessation of ignorance is the cessation of activities."
406. "Good, monks. Thus indeed, monks, you too speak thus, I too speak thus - when this is absent, this does not exist; from the cessation of this, this ceases, that is to say - from the cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering.
407. "Would you, monks, knowing thus, seeing thus, run back to the past - 'Did we exist in the past period of time, or did we not exist in the past period of time, what were we in the past period of time, how were we in the past period of time, having been what, what did we become in the past period of time?'"
"No, Venerable Sir."
"Would you, monks, knowing thus, seeing thus, run back to the future - 'Shall we exist in the future period of time, or shall we not exist in the future period of time, what shall we be in the future period of time, how shall we be in the future period of time, having been what, what shall we become in the future period of time?'"
"No, Venerable Sir."
"Would you, monks, knowing thus, seeing thus, regarding the present period of time at this moment, be internally doubtful - 'Am I, or am I not, what am I, how am I, where has this being come from, where will he be going?'"
"No, Venerable Sir."
"Would you, monks, knowing thus, seeing thus, speak thus - 'The Teacher is our respected one, and out of respect for the Teacher we speak thus?'"
"No, Venerable Sir."
"Would you, monks, knowing thus, seeing thus, speak thus - 'The ascetic says thus, and as ascetics we speak thus?'"
"No, Venerable Sir."
"Would you, monks, knowing thus, seeing thus, point to another teacher?"
"No, Venerable Sir."
"Would you, monks, knowing thus, seeing thus, return to those rites, curious practices, and auspicious signs of the many ascetics and brahmins as having substance?"
"No, Venerable Sir."
"Is it not, monks, that whatever you yourselves have known, yourselves have seen, yourselves have understood, that alone you speak?"
"Yes, venerable sir."
"Good, monks, you have been guided by me, monks, through this Teaching that is visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise. This Teaching, monks, is visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise - thus what was said, this was said dependent on that."
408. "Now, monks, from the coming together of three, there is conception in a womb. Here, mother and father come together, but the mother is not in her fertile period, and a gandhabba is not present - then there is indeed not yet conception in a womb. Here, mother and father come together, and the mother is in her fertile period, but a gandhabba is not present - then there is indeed not yet conception in a womb. But when, monks, mother and father come together, and the mother is in her fertile period, and a gandhabba is present - thus from the coming together of three, there is conception in a womb. Then, monks, the mother carries that embryo in her womb for nine or ten months, a heavy burden with great anxiety. Then, monks, the mother gives birth after the elapse of nine or ten months, a heavy burden with great anxiety. She nourishes that one, once born, with her own blood. For this, monks, is blood in the Noble One's discipline, that is to say, mother's milk. That boy, monks, following growth, following the maturing of the faculties, plays with those toys that are for boys, as follows - toy ploughs, stick games, somersaults, toy windmills, toy measures, toy chariots, toy bows. That boy, monks, following growth, following the maturing of the faculties, endowed and furnished with the five types of sensual pleasure, indulges himself - with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; with sounds cognizable by the ear... with odours cognizable by the nose... with flavours cognizable by the tongue... with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring.
409. He, having seen a form with the eye, is attached to a pleasant form, is repelled by an unpleasant form, and dwells with bodily mindfulness not established, with a limited mind. And he does not understand as it really is that liberation of mind and liberation by wisdom - where those evil unwholesome mental states cease without remainder. He, thus having attained compliance and opposition, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he delights in that feeling, asserts it, and remains grasping it. For him delighting in that feeling, asserting it, remaining grasping it, delight arises. Whatever delight in feelings, that is clinging; with that clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc. Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is attached to a pleasant mental object, is repelled by an unpleasant mental object, and dwells with bodily mindfulness not established, with a limited mind. And he does not understand as it really is that liberation of mind and liberation by wisdom - where those evil unwholesome mental states cease without remainder. He, thus having attained compliance and opposition, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he delights in that feeling, asserts it, and remains grasping it. For him delighting in that feeling, asserting it, remaining grasping it, delight arises. Whatever delight in feelings, that is clinging; with that clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering.
410. "Here, monks, a Truth-finder arises in the world, a Worthy One, a One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth-finder. Endowed with that acquisition of faith, he considers thus: 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness.
411. "Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, he abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings.
"Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing.
"Having abandoned unchaste conduct, he lives the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice.
"Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world.
"Having abandoned divisive speech, he abstains from divisive speech; having heard something here, he does not repeat it elsewhere to divide these people, or having heard something elsewhere, he does not repeat it here to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord.
"Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people.
"Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal.
"He abstains from damaging seed and plant life, he eats only one meal a day, abstaining from eating at night, abstaining from food at improper times. He abstains from watching dancing, singing, music and shows, he abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations, he abstains from using high and luxurious beds, he abstains from accepting gold and silver, he abstains from accepting raw grain, he abstains from accepting raw meat, he abstains from accepting women and girls, he abstains from accepting male and female slaves, he abstains from accepting goats and sheep, he abstains from accepting fowl and swine, he abstains from accepting elephants, cattle, horses and mares, he abstains from accepting fields and land, he abstains from running messages and errands, he abstains from buying and selling, he abstains from using false weights, false metals, and false measures, he abstains from cheating, deceiving, fraud and crooked dealings, he abstains from cutting, killing, imprisoning, highway robbery, plunder and violence.
"He is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, just so a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness.
He, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc. Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness.
"He acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.
412. "He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness; having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor; having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse; having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.
413. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Furthermore, monks, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption.
414. "He, having seen a form with the eye, is not attached to a pleasant form, is not repelled by an unpleasant form, and dwells with bodily mindfulness established, with a limitless mind. And he understands as it really is that liberation of mind and liberation by wisdom - where those evil unwholesome mental states cease without remainder. He, thus having abandoned compliance and opposition, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he does not delight in that feeling, does not assert it, and does not remain grasping it. For him not delighting in that feeling, not asserting it, not remaining grasping it, whatever delight in feelings, that ceases. From the cessation of his delight comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc. Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is not attached to a pleasant mental object, is not repelled by an unpleasant mental object, and dwells with bodily mindfulness established, with a limitless mind, and he understands as it really is that liberation of mind and liberation by wisdom - where those evil unwholesome mental states cease without remainder. He, thus having abandoned compliance and opposition, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he does not delight in that feeling, does not assert it, and does not remain grasping it. For him not delighting in that feeling, not asserting it, not remaining grasping it, whatever delight in feelings, that ceases. From the cessation of his delight comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. Remember this, monks, in brief, as my teaching on liberation through the elimination of craving, but remember the monk Sāti, the fisherman's son, as caught in the great net of craving, the tangle of craving."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Greater Extinction of Craving is concluded as eighth.