7.
The Great Chapter
1.
The Discourse on the Uninstructed
61. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park... etc. "An ignorant worldling, monks, might become disenchanted with this body made of the four primary elements, might become dispassionate, might become liberated. What is the reason for this? There is seen, monks, the accumulation and diminution, the taking up and the laying down of this body made of the four primary elements. Therefore therein an ignorant worldling might become disenchanted, might become dispassionate, might become liberated.
"But that which is called mind, or mentality, or consciousness - therein an ignorant worldling is not able to become disenchanted, not able to become dispassionate, not able to become liberated. What is the reason for this? For a long time, monks, this has been clung to, appropriated, and adhered to by the ignorant worldling - 'This is mine, this I am, this is my self.' Therefore therein an ignorant worldling is not able to become disenchanted, not able to become dispassionate, not able to become liberated.
"It would be better, monks, for an ignorant worldling to approach this body made of the four primary elements as self rather than the mind. What is the reason for this? This body made of the four primary elements is seen lasting for one year, lasting for two years, lasting for three years, lasting for four years, lasting for five years, lasting for ten years, lasting for twenty years, lasting for thirty years, lasting for forty years, lasting for fifty years, lasting for a hundred years, and even longer.
"But that which is called mind, or mentality, or consciousness - by night and by day one thing arises and another ceases. Just as, monks, a monkey roaming through the forest wilds seizes a branch, and having released that, seizes another, and having released that, seizes another; just so, monks, that which is called mind, or mentality, or consciousness - by night and by day one thing arises and another ceases.
"Therein, monks, a learned noble disciple attends wisely to dependent origination itself - 'Thus when this exists, that comes to be; from the arising of this, that arises; when this is absent, that does not exist; from the cessation of this, that ceases - that is to say, with ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'"
"Seeing thus, monks, a learned noble disciple becomes disenchanted with materiality, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness; being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; 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.'" The first.
2.
The Second Discourse on the Uninstructed
62. He was dwelling at Sāvatthī, etc. "An ignorant worldling, monks, might become disenchanted with this body made of the four primary elements, might become dispassionate, might become liberated. What is the reason for this? There is seen, monks, the accumulation and diminution, the taking up and the laying down of this body made of the four primary elements. Therefore therein an ignorant worldling might become disenchanted, might become dispassionate, might become liberated. But that which is called mind, or mentality, or consciousness - therein an ignorant worldling is not able to become disenchanted, not able to become dispassionate, not able to become liberated. What is the reason for this? For a long time, monks, this has been clung to, appropriated, and adhered to by the ignorant worldling - 'This is mine, this I am, this is my self.' Therefore therein an ignorant worldling is not able to become disenchanted, not able to become dispassionate, not able to become liberated."
"It would be better, monks, for an ignorant worldling to approach this body made of the four primary elements as self rather than the mind. What is the reason for this? This body made of the four primary elements is seen lasting for one year, lasting for two years, lasting for three years, lasting for four years, lasting for five years, lasting for ten years, lasting for twenty years, lasting for thirty years, lasting for forty years, lasting for fifty years, lasting for a hundred years, and even longer. But that which is called mind, or mentality, or consciousness - by night and by day one thing arises and another ceases.
"Therein, monks, a learned noble disciple attends wisely to dependent origination itself - 'Thus when this exists, that comes to be; from the arising of this, that arises; when this is absent, that does not exist; from the cessation of this, that ceases.' Dependent on contact experienced as pleasant, monks, a pleasant feeling arises. With the cessation of that very contact experienced as pleasant, whatever feeling arising from that, the pleasant feeling that arose dependent on contact experienced as pleasant, that ceases, that is appeased. Dependent on contact experienced as unpleasant, monks, an unpleasant feeling arises. With the cessation of that very contact experienced as unpleasant, whatever feeling arising from that, the unpleasant feeling that arose dependent on contact experienced as unpleasant, that ceases, that is appeased. Dependent on contact experienced as neither-unpleasant-nor-pleasant, monks, a neither-unpleasant-nor-pleasant feeling arises. With the cessation of that very contact experienced as neither-unpleasant-nor-pleasant, whatever feeling arising from that, the neither-unpleasant-nor-pleasant feeling that arose dependent on contact experienced as neither-unpleasant-nor-pleasant, that ceases, that is appeased.
"Just as, monks, from the friction and combination of two sticks, heat is produced, fire is generated. From the separation and dispersal of those very two sticks, whatever heat arising from that ceases, that is appeased; just so, monks, dependent on contact experienced as pleasant, a pleasant feeling arises. With the cessation of that very contact experienced as pleasant, whatever feeling arising from that, the pleasant feeling that arose dependent on contact experienced as pleasant, that ceases, that is appeased, etc. Dependent on contact experienced as neither-unpleasant-nor-pleasant, a neither-unpleasant-nor-pleasant feeling arises. With the cessation of that very contact experienced as neither-unpleasant-nor-pleasant, whatever feeling arising from that, the neither-unpleasant-nor-pleasant feeling that arose dependent on contact experienced as neither-unpleasant-nor-pleasant, that ceases, that is appeased.
"Seeing thus, monks, a learned noble disciple becomes disenchanted with contact, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness; being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; 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.'" The second.
3.
The Discourse on the Simile of the Son's Flesh
63. At Sāvatthī... "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. These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."
"And how, monks, should edible food be seen? Just as, monks, a wife and husband, having taken a small provision, might set out on a wilderness path. They would have an only son, dear and agreeable. Then, monks, for those two, wife and husband, gone into the wilderness, that small amount of provision would go to utter elimination and exhaustion. And there would be for them a remainder of the wilderness not crossed over. Then, monks, for those two, wife and husband, it would occur thus - 'Our small amount of provision has been completely eliminated and exhausted. And there is this remainder of the wilderness not crossed over. What if we were to kill this only son, dear and agreeable, and having made dried meat and meat strips, eating the flesh of our son, we might thus cross over the remainder of the wilderness, lest all three of us perish.' Then, monks, those two, wife and husband, having killed that only son, dear and agreeable, and having made dried meat and meat strips, eating the flesh of their son, would thus cross over the remainder of the wilderness. They would eat the flesh of their son and beat their breasts - 'Where are you, only son, where are you, only son!'
"What do you think, monks, would they eat that food for amusement, or for intoxication, or for adornment, or for beautification?" "No, Venerable Sir." "Would they not, monks, eat that food only for the purpose of crossing over the wilderness?" "Yes, venerable sir." "Just so, monks, I say edible food should be seen." When edible food, monks, is fully understood, lust for the five strands of sensual pleasure is fully understood. When lust for the five strands of sensual pleasure is fully understood, there is no mental fetter by which a noble disciple, being fettered, would come back again to this world.
"And how, monks, should contact as nutriment be seen? Just as, monks, a skinless cow, if she were to stand depending on a wall. Whatever creatures dwelling on the wall, they would eat her. If she were to stand depending on a tree, whatever creatures dwelling on the tree, they would eat her. If she were to stand depending on water, whatever creatures dwelling in the water, they would eat her. If she were to stand depending on the open air, whatever creatures dwelling in the open air, they would eat her. For whatever, monks, that skinless cow were to stand depending on, whatever creatures dwelling there, they would eat her. Just so, monks, I say contact as nutriment should be seen. When contact as nutriment, monks, is fully understood, the three feelings are fully understood. When the three feelings are fully understood, I say there is nothing further to be done by a noble disciple.
"And how, monks, should mental volition as nutriment be seen? Just as, monks, there might be a charcoal pit, more than a man's height deep, full of glowing embers, without flame, without smoke. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Two strong men, having seized him by both arms, might drag him towards that charcoal pit. Then, monks, that man's volition would be far away, his longing would be far away, his aspiration would be far away. What is the reason for this? For thus, monks, it occurs to that man: 'I will fall into this charcoal pit, on that account I will undergo death or suffering like death.' Just so, monks, I say 'mental volition as nutriment should be seen.' When, monks, mental volition as nutriment is fully understood, the three cravings are fully understood. When the three cravings are fully understood, I say there is nothing further to be done by a noble disciple.
"And how, monks, should consciousness as nutriment be seen? Just as, monks, having seized a thief, a criminal, they might show him to the king - 'This, Sire, is a thief, a criminal; impose on him whatever punishment you wish.' The king might speak to him thus - 'Go, sirs, strike this man in the earlier period of the day with a hundred spears.' They would strike him in the earlier period of the day with a hundred spears. Then the king at the noon period of the day might speak thus - 'Hey, how is that man?' 'He is still alive, Sire.' The king might speak to him thus - 'Go, sirs, strike that man at the noon period of the day with a hundred spears.' They would strike him at the noon period of the day with a hundred spears. Then the king in the afternoon period of the day might speak thus - 'Hey, how is that man?' 'He is still alive, Sire.' The king might speak to him thus - 'Go, sirs, strike that man in the afternoon period of the day with a hundred spears.' They would strike him in the afternoon period of the day with a hundred spears. What do you think, monks, would that man, being struck during the day with three hundred spears, on that account experience suffering and displeasure?" "Even being struck with one spear, venerable sir, he would on that account experience suffering and displeasure; what then to say of being struck with three hundred spears!" "Just so, monks, I say consciousness as nutriment should be seen. When, monks, consciousness as nutriment is fully understood, mentality-materiality is fully understood; when mentality-materiality is fully understood, I say there is nothing further to be done by a noble disciple." The third.
4.
The Discourse on the Presence of Lust
64. He was dwelling at Sāvatthī, etc. "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. These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."
"If, monks, regarding edible food there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with anguish, with tribulation.
"If, monks, regarding contact as nutriment, etc. if, monks, regarding mental volition as nutriment, if, monks, regarding consciousness as nutriment there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with anguish, with tribulation.
"Just as, monks, a washerman or a painter, with dye or lac or turmeric or indigo or crimson, on a well-polished board or wall or cloth, might create a woman's form or a man's form complete with all major and minor limbs; just so, monks, if regarding edible food there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with anguish, with tribulation.
"If, monks, regarding contact as nutriment, etc. if, monks, regarding mental volition as nutriment, if, monks, regarding consciousness as nutriment there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with anguish, with tribulation.
"If, monks, regarding edible food as nutriment there is no lust, there is no delight, there is no craving, consciousness there is unestablished, not grown. Where consciousness is unestablished, not grown, there is no descent of mentality-materiality. Where there is no descent of mentality-materiality, there is no growth of activities. Where there is no growth of activities, there is no production of rebirth in the future. Where there is no production of rebirth in the future, there is no birth, ageing, and death in the future. Where there is no birth, ageing, and death in the future, that, monks, I say is without sorrow, without anguish, without despair.
"If, monks, regarding contact as nutriment, etc. if, monks, regarding mental volition as nutriment, If, monks, regarding consciousness as nutriment there is no lust, there is no delight, there is no craving, consciousness there is unestablished, not grown. Where consciousness is unestablished, not grown, there is no descent of mentality-materiality. Where there is no descent of mentality-materiality, there is no growth of activities. Where there is no growth of activities, there is no production of rebirth in the future. Where there is no production of rebirth in the future, there is no birth, ageing, and death in the future. Where there is no birth, ageing, and death in the future, that, monks, I say is without sorrow, without anguish, without despair.
"Just as, monks, a pinnacle building or a pinnacle hall with windows on the northern or southern or eastern side, when the sun is rising, having entered through the window, where would the ray be established?" "On the western wall, venerable sir." "If, monks, there were no western wall, where would it be established?" "On the earth, venerable sir." "If, monks, there were no earth, where would it be established?" "In water, venerable sir." "If, monks, there were no water, where would it be established?" "Unestablished, venerable sir." "Just so, monks, if regarding edible food as nutriment there is no lust, there is no delight, there is no craving... etc.
"If, monks, regarding contact as nutriment... if, monks, regarding mental volition as nutriment, If, monks, regarding consciousness as nutriment there is no lust, there is no delight, there is no craving, consciousness there is unestablished, not grown. Where consciousness is unestablished, not grown, there is no descent of mentality-materiality. Where there is no descent of mentality-materiality, there is no growth of activities. Where there is no growth of activities, there is no production of rebirth in the future. Where there is no production of rebirth in the future, there is no birth, ageing, and death in the future. Where there is no birth, ageing, and death in the future, that, monks, I say is without sorrow, without anguish, without despair." The fourth.
5.
The Discourse on the City
65. He was dwelling at Sāvatthī, etc. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'Alas, this world has fallen into difficulty - it is born and ages and dies and passes away and is reborn. And yet it does not understand the escape from this suffering of ageing and death. When indeed will the escape from this suffering of ageing and death become known?' This occurred to me, monks - 'When what exists does ageing and death exist? What is the condition for ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When birth exists, ageing and death exists; birth is the condition for ageing and death.'
"This occurred to me, monks - 'When what exists does birth exist? etc. existence exists... clinging exists... craving exists... feeling exists... contact exists... the six sense bases exist... mentality-materiality exists... What is the condition for mentality-materiality?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When consciousness exists, mentality-materiality exists; consciousness is the condition for mentality-materiality.' This occurred to me, monks - 'When what exists does consciousness exist? What is the condition for consciousness?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When mentality-materiality exists, consciousness exists; mentality-materiality is the condition for consciousness.'
"This occurred to me, monks - This consciousness turns back from mentality-materiality, it does not go further. To this extent one may be born or age or die or pass away or be reborn, that is to say: with mentality-materiality 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, etc. Thus is the origin of this whole mass of suffering. 'Origin, origin' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.
"This occurred to me, monks - 'When what is absent does ageing and death not exist? From the cessation of what comes the cessation of ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When birth is absent, ageing and death does not exist; from the cessation of birth comes the cessation of ageing and death.' This occurred to me, monks - 'When what is absent does birth not exist? etc. existence does not exist, clinging does not exist, craving does not exist, feeling does not exist, contact does not exist, the six sense bases do not exist, mentality-materiality does not exist. From the cessation of what comes the cessation of mentality-materiality?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When consciousness is absent, mentality-materiality does not exist; from the cessation of consciousness comes the cessation of mentality-materiality.'
"This occurred to me, monks - 'When what is absent does consciousness not exist? From the cessation of what comes the cessation of consciousness?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When mentality-materiality is absent, consciousness does not exist; from the cessation of mentality-materiality comes the cessation of consciousness.'
"This occurred to me, monks - 'This path to enlightenment has been attained by me, that is to say: from the cessation of mentality-materiality 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; etc. Thus is the cessation of this whole mass of suffering. 'Cessation, cessation' - thus for me, monks, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.
"Just as, monks, a man roaming in the forest wilds might see an ancient path, an ancient road, followed by people of former times. He might follow that. Following that, he might see an ancient city, an ancient royal city, inhabited by people of former times, endowed with parks, endowed with groves, endowed with ponds, having ramparts, delightful. Then, monks, that man might report to the king or the king's chief minister - 'May you know, venerable sir - I saw, while roaming in the forest wilds, an ancient path, an ancient road, followed by people of former times; I followed that. Following that, I saw an ancient city, an ancient royal city, inhabited by people of former times, endowed with parks, endowed with groves, endowed with ponds, having ramparts, delightful. Venerable sir, have that city built.' Then, monks, that king or the king's chief minister might have that city built. That city at a later time would be successful and prosperous, belonging to the public, crowded with people, having attained growth and expansion. Just so, monks, I saw an ancient path, an ancient road, followed by the Fully Enlightened by themselves of former times.
"And what, monks, is that ancient path, that ancient road, followed by the Fully Enlightened by themselves of former times? It is just this noble eightfold path, as follows - right view, etc. right concentration. This, monks, is that ancient path, that ancient road, followed by the Fully Enlightened by themselves of former times; I followed that; following that, I directly knew ageing and death; I directly knew the origin of ageing and death; I directly knew the cessation of ageing and death; I directly knew the practice leading to the cessation of ageing and death. I followed that; following that, I directly knew birth, etc. I directly knew existence... I directly knew clinging... I directly knew craving... I directly knew feeling... I directly knew contact... I directly knew the six sense bases... I directly knew mentality-materiality... I directly knew consciousness. I followed that; following that, I directly knew activities; I directly knew the origin of activities; I directly knew the cessation of activities; I directly knew the practice leading to the cessation of activities. Having directly known that, I declared it to monks, nuns, male lay followers, and female lay followers. This holy life, monks, is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans." The fifth.
6.
The Discourse on Exploration
66. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "Do you, monks, meditate on the inner meditation?" When this was said, a certain monk said this to the Blessed One - "I, venerable sir, meditate on the inner meditation." "In what way, then, monk, do you meditate on the inner meditation?" Then that monk explained. As that monk explained, that monk did not satisfy the Blessed One's mind.
When this was said, the Venerable Ānanda said this to the Blessed One - "This is the time, Blessed One; this is the time, Fortunate One; that the Blessed One would speak on the inner meditation. Having heard from the Blessed One, the monks will remember it." "Then, Ānanda, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Here, monks, a monk meditating meditates on the inner meditation - 'This manifold, various suffering that arises in the world - ageing and death. What is the source of this suffering, what is its origin, what gives birth to it, what is its production? When what exists does ageing and death exist? When what is absent does ageing and death not exist?' He meditating thus knows - 'This manifold, various suffering that arises in the world - ageing and death. This suffering has clinging as its source, clinging as its origin, clinging gives birth to it, clinging is its production. When clinging exists, ageing and death exist; when clinging is absent, ageing and death do not exist.' He understands ageing and death, understands the origin of ageing and death, understands the cessation of ageing and death, and understands the practice that is suitable for leading to the cessation of ageing and death. He is thus practising and living in conformity with the Teaching. This is called, monks, a monk practising for the complete destruction of suffering in every respect, for the cessation of ageing and death.
"Then further, meditating thoroughly he meditates on the inner meditation - 'But this clinging, what is its source, what is its origin, what gives birth to it, what is its production? When what exists does clinging exist, when what is absent does clinging not exist?' He meditating thus knows - 'Clinging has craving as its source, craving as its origin, craving gives birth to it, craving is its production; when craving exists, clinging exists; when craving is absent, clinging does not exist.' He understands clinging, understands the origin of clinging, understands the cessation of clinging, and understands the practice that is suitable for leading to the cessation of clinging. He is thus practising and living in conformity with the Teaching. This is called, monks, a monk practising for the complete destruction of suffering in every respect, for the cessation of clinging.
"Then further, meditating thoroughly he meditates on the inner meditation - 'But this craving, when arising, where does it arise, when settling, where does it settle?' He meditating thus knows - Whatever in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles. And what in the world has a dear nature and a pleasant nature? The eye in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. The ear in the world has a dear nature and a pleasant nature... etc. The nose in the world has a dear nature and a pleasant nature... The tongue in the world has a dear nature and a pleasant nature... The body in the world has a dear nature and a pleasant nature... The mind in the world has a dear nature and a pleasant nature; here this craving when arising arises, here when settling it settles.
"Whatever ascetics or brahmins, monks, in the past period of time, whatever in the world has a dear nature and a pleasant nature, they saw it as permanent, they saw it as happiness, they saw it as self, they saw it as health, they saw it as security. They increased craving. Those who increased craving, they increased clinging. Those who increased clinging, they increased suffering. Those who increased suffering, they were not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they were not released from suffering, I say.
"And whatever ascetics or brahmins, monks, in the future period of time, whatever in the world has a dear nature and a pleasant nature, they will see it as permanent, they will see it as happiness, they will see it as self, they will see it as health, they will see it as security. They will increase craving. Those who will increase craving, they will increase clinging. Those who will increase clinging, they will increase suffering. Those who will increase suffering, they will not be released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they will not be released from suffering, I say.
"And whatever ascetics or brahmins, monks, at present, whatever in the world has a dear nature and a pleasant nature, they see it as permanent, they see it as happiness, they see it as self, they see it as health, they see it as security. They increase craving. Those who increase craving, they increase clinging. Those who increase clinging, they increase suffering. Those who increase suffering, they are not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they are not released from suffering, I say.
"Just as, monks, a drinking bowl endowed with colour, endowed with odour, endowed with flavour. And it is conjoined with poison. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. They might say to him thus - 'This, hey man, is a drinking bowl endowed with colour, endowed with odour, endowed with flavour; and it is conjoined with poison. If you wish, drink it. As you drink it, it will be agreeable to you in colour, in odour, and in flavour; and having drunk it, on that account you will undergo death or suffering like death.' He, hastily, without reflecting, might drink it, might not give it up. On that account he might undergo death or suffering like death. Just so, monks, whatever ascetics or brahmins in the past period of time, whatever in the world has a dear nature... etc. in the future period of time... etc. at present, whatever ascetics or brahmins, whatever in the world has a dear nature and a pleasant nature, they see it as permanent, they see it as happiness, they see it as self, they see it as health, they see it as security, they increase craving. Those who increase craving, they increase clinging. Those who increase clinging, they increase suffering. Those who increase suffering, they are not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they are not released from suffering, I say.
"But whatever, monks, ascetics or brahmins in the past period of time, whatever in the world has a dear nature and a pleasant nature, they saw it as impermanent, they saw it as suffering, they saw it as non-self, they saw it as disease, they saw it as peril, they abandoned craving. Those who abandoned craving, they abandoned clinging. Those who abandoned clinging, they abandoned suffering. Those who abandoned suffering, they were released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they were released from suffering, I say.
"And whatever, monks, ascetics or brahmins in the future period of time, whatever in the world has a dear nature and a pleasant nature, they will see it as impermanent, they will see it as suffering, they will see it as non-self, they will see it as disease, they will see it as peril, they will abandon craving. Those who will abandon craving... etc. they will be released from suffering, I say.
"And whatever, monks, ascetics or brahmins at present, whatever in the world has a dear nature and a pleasant nature, they see it as impermanent, they see it as suffering, they see it as non-self, they see it as disease, they see it as peril, they abandon craving. Those who abandon craving, they abandon clinging. Those who abandon clinging, they abandon suffering. Those who abandon suffering, they are released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they are released from suffering, I say.
"Just as, monks, a drinking bowl endowed with colour, endowed with odour, endowed with flavour. And it is conjoined with poison. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. They might say to him thus - 'This, hey man, is a drinking bowl endowed with colour, endowed with odour, endowed with flavour, and it is conjoined with poison. If you wish, drink it. As you drink it, it will be agreeable to you in colour, in odour, and in flavour; and having drunk it, on that account you will undergo death or suffering like death.' Then, monks, it might occur to that man - 'It is possible for me to dispel this thirst for liquor with water, or to dispel it with whey, or to dispel it with salted gruel, or to dispel it with sour vinegar; but I would not drink that, which would be for my welfare and happiness for a long time.' He, having reflected, might not drink from that drinking bowl, might give it up. On that account he might not undergo death or suffering like death. Just so, monks, whatever ascetics or brahmins in the past period of time, whatever in the world has a dear nature and a pleasant nature, they saw it as impermanent, they saw it as suffering, they saw it as non-self, they saw it as disease, they saw it as peril, they abandoned craving. Those who abandoned craving, they abandoned clinging. Those who abandoned clinging, they abandoned suffering. Those who abandoned suffering, they were released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they were released from suffering, I say.
"And whatever, monks, in the future period of time... etc. at present ascetics or brahmins who see whatever in the world has a dear nature and a pleasant nature as impermanent, see it as suffering, see it as non-self, see it as a disease, see it as peril, they abandon craving. Those who abandon craving, they abandon clinging. Those who abandon clinging, they abandon suffering. Those who abandon suffering are released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they are released from suffering, I say." The sixth.
7.
The Discourse on the Sheaf of Reeds
67. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Mahākoṭṭhika, in the evening, having emerged from seclusion, approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "Now what, friend Sāriputta, is ageing and death self-made, is ageing and death made by another, is ageing and death both self-made and made by another, or is ageing and death neither self-made nor made by another but fortuitously arisen?" "No indeed, friend Koṭṭhika, ageing and death is not self-made, ageing and death is not made by another, ageing and death is not both self-made and made by another, nor is ageing and death neither self-made nor made by another but fortuitously arisen. But rather, birth is the condition for ageing and death."
"Now what, friend Sāriputta, is birth self-made, is birth made by another, is birth both self-made and made by another, or is birth neither self-made nor made by another but fortuitously arisen?" "No indeed, friend Koṭṭhika, birth is not self-made, birth is not made by another, birth is not both self-made and made by another, nor is birth neither self-made nor made by another but fortuitously arisen. But rather, existence is the condition for birth."
"Now what, friend Sāriputta, is existence self-made... etc. is clinging self-made... is craving self-made... is feeling self-made... is contact self-made... are the six sense bases self-made... is mentality-materiality self-made, is mentality-materiality made by another, is mentality-materiality both self-made and made by another, or is mentality-materiality neither self-made nor made by another but fortuitously arisen?" "No indeed, friend Koṭṭhika, mentality-materiality is not self-made, mentality-materiality is not made by another, mentality-materiality is not both self-made and made by another, nor is mentality-materiality neither self-made nor made by another but fortuitously arisen. But rather, consciousness is the condition for mentality-materiality."
"Now what, friend Sāriputta, is consciousness self-made, is consciousness made by another, is consciousness both self-made and made by another, or is consciousness neither self-made nor made by another but fortuitously arisen?" "No indeed, friend Koṭṭhika, consciousness is not self-made, consciousness is not made by another, consciousness is not both self-made and made by another, nor is consciousness neither self-made nor made by another but fortuitously arisen. But rather, mentality-materiality is the condition for consciousness."
"Just now we understand the Venerable Sāriputta's statement thus - 'No indeed, friend Koṭṭhika, mentality-materiality is not self-made, mentality-materiality is not made by another, mentality-materiality is not both self-made and made by another, nor is mentality-materiality neither self-made nor made by another but fortuitously arisen. But rather, consciousness is the condition for mentality-materiality.'
"And yet just now we understand the Venerable Sāriputta's statement thus - 'No indeed, friend Koṭṭhika, consciousness is not self-made, consciousness is not made by another, consciousness is not both self-made and made by another, nor is consciousness neither self-made nor made by another but fortuitously arisen. But rather, mentality-materiality is the condition for consciousness.'
"But in what way, friend Sāriputta, is the meaning of this statement to be seen?" "If so, friend, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said. Just as, friend, two bundles of reeds might stand depending on each other. Just so, friend, with mentality-materiality 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, etc. Thus is the origin of this whole mass of suffering. If, friend, one of those bundles of reeds were pulled away, one would fall; if the other were pulled away, the other would fall. Just so, friend, from the cessation of mentality-materiality 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; etc. thus is the cessation of this whole mass of suffering." "It is wonderful, friend Sāriputta; it is marvellous, friend Sāriputta! How well this has been spoken by the Venerable Sāriputta. And we rejoice in what the Venerable Sāriputta has said on these thirty-six grounds - 'If, friend, a monk teaches the Teaching for disenchantment, dispassion, and cessation of ageing and death, it is fitting to say "a monk who preaches the Teaching". If, friend, a monk is practising for disenchantment, dispassion, and cessation of ageing and death, it is fitting to say "a monk practising in accordance with the Teaching". If, friend, a monk is liberated through non-clinging through disenchantment, dispassion, and cessation of ageing and death, it is fitting to say "a monk who has attained Nibbāna in this present life". If regarding birth... if regarding existence... if regarding clinging... if regarding craving... if regarding feeling... if regarding contact... if regarding the six sense bases... if regarding mentality-materiality... if regarding consciousness... if regarding activities... If, friend, a monk teaches the Teaching for disenchantment, dispassion, and cessation of ignorance, it is fitting to say "a monk who preaches the Teaching". If, friend, a monk is practising for disenchantment, dispassion, and cessation of ignorance, it is fitting to say "a monk practising in accordance with the Teaching". If, friend, a monk is liberated through non-clinging through disenchantment, dispassion, and cessation of ignorance, it is fitting to say "a monk who has attained Nibbāna in this present life".' The seventh.
8.
The Discourse at Kosambī
68. On one occasion the Venerable Musila, the Venerable Paviṭṭha, the Venerable Nārada, and the Venerable Ānanda were dwelling at Kosambī in Ghosita's park. Then the Venerable Paviṭṭha said this to the Venerable Musila - "Apart from faith, friend Musila, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Musila have individual knowledge - 'Birth is the condition for ageing and death'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'Birth is the condition for ageing and death.'"
"Apart from faith, friend Musila, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Musila have individual knowledge - 'Existence is the condition for birth,' etc. 'Clinging is the condition for existence,' 'Craving is the condition for clinging,' 'Feeling is the condition for craving,' 'Contact is the condition for feeling,' 'The six sense bases are the condition for contact,' 'Mentality-materiality is the condition for the six sense bases,' 'Consciousness is the condition for mentality-materiality,' 'Activities are the condition for consciousness,' 'Ignorance is the condition for activities'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'ignorance is the condition for activities.'"
"Apart from faith, friend Musila, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Musila have individual knowledge - 'From the cessation of birth comes the cessation of ageing and death'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'From the cessation of birth comes the cessation of ageing and death.'"
"Apart from faith, friend Musila, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Musila have individual knowledge - 'From the cessation of existence comes the cessation of birth,' etc. 'From the cessation of clinging comes the cessation of existence,' 'From the cessation of craving comes the cessation of clinging,' 'From the cessation of feeling comes the cessation of craving,' 'From the cessation of contact comes the cessation of feeling,' 'From the cessation of the six sense bases comes the cessation of contact,' 'From the cessation of mentality-materiality comes the cessation of the six sense bases,' 'From the cessation of consciousness comes the cessation of mentality-materiality,' 'From the cessation of activities comes the cessation of consciousness,' 'From the cessation of ignorance comes the cessation of activities'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'From the cessation of ignorance comes the cessation of activities.'"
"Apart from faith, friend Musila, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Musila have individual knowledge - 'The cessation of existence is Nibbāna'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'The cessation of existence is Nibbāna.'"
"Then is the Venerable Musila a Worthy One who has eliminated the mental corruptions?" When this was said, the Venerable Musila remained silent. Then the Venerable Nārada said this to the Venerable Paviṭṭha - "Good, friend Paviṭṭha, may I receive this question. Ask me this question. I will answer this question for you." "Let the Venerable Nārada receive this question. I ask the Venerable Nārada this question. And let the Venerable Nārada answer this question for me."
"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - 'Birth is the condition for ageing and death'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'Birth is the condition for ageing and death.'"
"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - existence is the condition for birth, etc. ignorance is the condition for activities?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'ignorance is the condition for activities.'"
"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - 'From the cessation of birth comes the cessation of ageing and death'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'From the cessation of birth comes the cessation of ageing and death.'"
"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - 'From the cessation of existence comes the cessation of birth,' etc. 'From the cessation of ignorance comes the cessation of activities'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'From the cessation of ignorance comes the cessation of activities.'"
"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - 'The cessation of existence is Nibbāna'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'The cessation of existence is Nibbāna.'"
"Then is the Venerable Nārada a Worthy One, one who has eliminated the mental corruptions?" "'The cessation of existence is Nibbāna' has been well seen by me, friend, as it really is with right wisdom, yet I am not a Worthy One, one who has eliminated the mental corruptions. Just as, friend, on a wilderness path there is a well. There would be neither a rope nor a water jar. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched; he would look into that well. He would have the knowledge 'water,' but he would not be able to touch it with his body and dwell. Just so, friend, 'The cessation of existence is Nibbāna' has been well seen as it really is with right wisdom, yet I am not a Worthy One, one who has eliminated the mental corruptions."
When this was said, the Venerable Ānanda said this to the Venerable Paviṭṭha - "Speaking thus, friend Paviṭṭha, what do you say about the Venerable Nārada?" "Speaking thus, friend Ānanda, I say nothing about the Venerable Nārada except what is good, except what is wholesome." The eighth.
9.
The Discourse on Involvement
69. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There, etc. "The great ocean, monks, rising, causes the great rivers to rise; the great rivers rising cause the rivulets to rise; the rivulets rising cause the large pools to rise; the large pools rising cause the small pools to rise. Just so, monks, ignorance rising causes activities to rise; activities rising cause consciousness to rise; consciousness rising causes mentality-materiality to rise; mentality-materiality rising causes the six sense bases to rise; the six sense bases rising cause contact to rise; contact rising causes feeling to rise; feeling rising causes craving to rise; craving rising causes clinging to rise; clinging rising causes existence to rise; existence rising causes birth to rise; birth rising causes ageing and death to rise.
"The great ocean, monks, receding, causes the great rivers to recede; the great rivers receding cause the rivulets to recede; the rivulets receding cause the large pools to recede; the large pools receding cause the small pools to recede. Just so, monks, ignorance receding causes activities to recede; activities receding cause consciousness to recede; consciousness receding causes mentality-materiality to recede; mentality-materiality receding causes the six sense bases to recede; the six sense bases receding cause contact to recede; contact receding causes feeling to recede; feeling receding causes craving to recede; craving receding causes clinging to recede; clinging receding causes existence to recede; existence receding causes birth to recede; birth receding causes ageing and death to recede." The ninth.
10.
The Discourse on Susīma
70. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Blessed One was honoured, respected, revered, venerated, and esteemed, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. The Community of monks too was honoured, respected, revered, venerated, and esteemed, obtainers of the requisites of robes, almsfood, lodging and medicine for the sick. But the heterodox wandering ascetics were not honoured, not respected, not revered, not venerated, not esteemed, not obtainers of the requisites of robes, almsfood, lodging and medicine for the sick.
Now at that time the wandering ascetic Susīma was dwelling at Rājagaha together with a great assembly of wandering ascetics. Then the assembly of the wandering ascetic Susīma said this to the wandering ascetic Susīma - "Come, friend Susīma, live the holy life under the ascetic Gotama. Having learnt the Teaching thoroughly, you should teach it to us. Having learnt that Teaching thoroughly, we shall teach it to the householders. Thus we too shall be honoured, respected, revered, venerated, and esteemed, obtainers of the requisites of robes, almsfood, lodging and medicine for the sick." "Yes, friends," the wandering ascetic Susīma, having promised his assembly, approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Susīma said this to the Venerable Ānanda - "I wish, friend Ānanda, to live the holy life in this Teaching and discipline."
Then the Venerable Ānanda, having taken the wandering ascetic Susīma, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable sir, this wandering ascetic Susīma says thus - 'I wish, friend Ānanda, to live the holy life in this Teaching and discipline.'" "Then, Ānanda, give Susīma the going forth." The wandering ascetic Susīma received the going forth in the presence of the Blessed One, he received full ordination.
Now at that time final liberating knowledge had been declared by several monks in the presence of the Blessed One - "We understand: '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.'" The Venerable Susīma heard - "It is said that final liberating knowledge has been declared by several monks in the presence of the Blessed One - 'We understand: "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."'" Then the Venerable Susīma approached those monks; having approached, he exchanged friendly greetings with those monks. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Susīma said this to those monks - "Is it true that final liberating knowledge has been declared by the venerable ones in the presence of the Blessed One - 'We understand: "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"'?" "Yes, friend."
"But do you venerable ones, knowing thus, seeing thus, experience the various kinds of supernormal power - having been one, you become many; having been many, you become one; appearing, vanishing, you go unhindered through walls, through ramparts, through mountains, just as through space; you dive in and out of the earth just as in water; you go on water without breaking it just as on earth; you travel cross-legged through space just as a winged bird; you fondle and stroke with your hand even the moon and sun, so mighty and powerful; you exercise mastery with your body even as far as the Brahma world?" "No indeed, friend."
"But do you venerable ones, knowing thus, seeing thus, with the divine ear element, purified and surpassing the human, hear both sounds - divine and human, whether far or near?" "No indeed, friend."
"But do you venerable ones, knowing thus, seeing thus, understand the minds of other beings, of other persons, having encompassed them with your own mind - do you understand a mind with lust as 'a mind with lust'; do you understand a mind without lust as 'a mind without lust'; do you understand a mind with hate as 'a mind with hate'; do you understand a mind without hate as 'a mind without hate'; do you understand a mind with delusion as 'a mind with delusion'; do you understand a mind without delusion as 'a mind without delusion'; do you understand a contracted mind as 'a contracted mind'; do you understand a distracted mind as 'a distracted mind'; do you understand an exalted mind as 'an exalted mind'; do you understand a not exalted mind as 'a not exalted mind'; do you understand a surpassed mind as 'a surpassed mind'; do you understand an unsurpassed mind as 'an unsurpassed mind'; do you understand a concentrated mind as 'a concentrated mind'; do you understand an unconcentrated mind as 'an unconcentrated mind'; do you understand a liberated mind as 'a liberated mind'; do you understand an unliberated mind as 'an unliberated mind'?" "No indeed, friend."
"But do you venerable ones, knowing thus, seeing thus, recollect manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms do you recollect manifold past lives?" "No indeed, friend."
"But do you venerable ones, knowing thus, seeing thus, with the divine eye, which is pure and surpasses the human, see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell; But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world' - thus with the divine eye, which is pure and surpasses the human, do you see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand beings according to their actions?" "No indeed, friend."
"But do you venerable ones, knowing thus, seeing thus, having gone beyond material form, touch with the body and dwell in those peaceful deliverances that are immaterial?" "No indeed, friend."
"Here now, venerable ones, there is this declaration and the non-attainment of these states; what is this, friend?" "We are liberated by wisdom, friend Susīma."
"I do not understand in detail the meaning of what the venerable ones have spoken in brief. It would be good if the venerable ones would speak in such a way that I might understand in detail the meaning of what the venerable ones have spoken in brief." "Whether you understand or whether you do not understand, friend Susīma, we are liberated by wisdom."
Then the Venerable Susīma, having risen from his seat, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Susīma reported to the Blessed One all the friendly conversation he had with those monks. "First, Susīma, comes knowledge of the stability of phenomena, afterwards knowledge of Nibbāna."
"I, venerable sir, do not understand in detail the meaning of what the Blessed One has spoken in brief. It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of what the Blessed One has spoken in brief." "Whether you understand or whether you do not understand, Susīma, first comes knowledge of the stability of phenomena, afterwards knowledge of Nibbāna."
"What do you think, Susīma, is materiality 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." "Is feeling 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." "Is perception permanent or impermanent?" "Impermanent, venerable sir." Etc. "Are activities 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." "Is consciousness 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."
"Therefore, Susima, whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all feeling - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Whatever perception... etc. Whatever activities, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all activities - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom.
"Seeing thus, Susima, a learned noble disciple becomes disenchanted with materiality, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; 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.'
"Do you see, Susima, 'Birth is the condition for ageing and death'?" "Yes, venerable sir." "Do you see, Susima, 'Existence is the condition for birth'?" "Yes, venerable sir." "Do you see, Susima, 'Clinging is the condition for existence'?" "Yes, venerable sir." "Do you see, Susima, 'Craving is the condition for clinging'?" "Yes, venerable sir." "'Feeling is the condition for craving,' 'Contact is the condition for feeling,' 'The six sense bases are the condition for contact,' 'Mentality-materiality is the condition for the six sense bases,' 'Consciousness is the condition for mentality-materiality,' 'Activities are the condition for consciousness,' do you see, Susima, 'Ignorance is the condition for activities'?" "Yes, venerable sir."
"Do you see, Susima, 'From the cessation of birth comes the cessation of ageing and death'?" "Yes, venerable sir." "Do you see, Susima, 'From the cessation of existence comes the cessation of birth'?" "Yes, venerable sir." "'From the cessation of clinging comes the cessation of existence,' 'From the cessation of craving comes the cessation of clinging,' 'From the cessation of feeling comes the cessation of craving,' 'From the cessation of contact comes the cessation of feeling,' 'From the cessation of the six sense bases comes the cessation of contact,' 'From the cessation of mentality-materiality comes the cessation of the six sense bases,' 'From the cessation of consciousness comes the cessation of mentality-materiality,' 'From the cessation of activities comes the cessation of consciousness,' do you see, Susima, 'From the cessation of ignorance comes the cessation of activities'?" "Yes, venerable sir."
"But do you, Susīma, thus knowing, thus seeing, experience the various kinds of supernormal power - having been one, you become many; having been many, you become one; appearing, vanishing, you go unhindered through walls, through ramparts, through mountains, just as through space; you dive in and out of the earth just as in water; you go on water without breaking it just as on earth; you travel cross-legged through space just as a winged bird; you fondle and stroke with your hand even the moon and sun, so mighty and powerful; you exercise mastery with your body even as far as the Brahma world?" "No, Venerable Sir."
"But do you, Susīma, thus knowing, thus seeing, with the divine ear element, purified and surpassing the human, hear both sounds - divine and human, whether far or near?" "No, Venerable Sir."
"But do you, Susīma, thus knowing, thus seeing, understand the minds of other beings, of other persons, having encompassed them with your own mind - you understand a mind with lust as 'a mind with lust'... etc. you understand a liberated mind as 'a liberated mind'?" "No, Venerable Sir."
"But do you, Susīma, thus knowing, thus seeing, recollect manifold past lives, as follows - one birth... etc. thus with aspects and terms you recollect manifold past lives?" "No, Venerable Sir."
"But do you, Susīma, thus knowing, thus seeing, with the divine eye, purified and surpassing the human, see beings passing away... etc. you understand beings according to their actions?" "No, Venerable Sir."
"But do you, Susīma, thus knowing, thus seeing, having gone beyond material form, touch with the body and dwell in those peaceful deliverances that are immaterial?" "No, Venerable Sir."
"Now here, Susīma, there is this declaration and the non-attainment of these states; what is this, Susīma, how is this?"
Then the Venerable Susīma, having fallen at the Blessed One's feet with his head, said this to the Blessed One - "A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that I went forth as a thief of the Teaching in such a well-proclaimed Teaching and discipline. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future."
"Truly, Susīma, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that you went forth as a thief of the Teaching in such a well-proclaimed Teaching and discipline. Just as, Susīma, having seized a thief, a criminal, they might show him to the king - 'This, Sire, is a thief, a criminal; impose on him whatever punishment you wish.' The king might speak to him thus - 'Go, sirs, having bound this man with his hands tied behind his back with a strong rope, tightly bound, having shaved his head, having led him from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city, cut off his head.' The king's men, having bound that man with his hands tied behind his back with a strong rope, tightly bound, having shaved his head, having led him from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city, might cut off his head. What do you think, Susīma, would that man on that account experience suffering and displeasure?" "Yes, venerable sir."
"Whatever suffering and displeasure, Susīma, that man would experience on that account. Whatever going forth of one who steals the Teaching in such a well-proclaimed Teaching and discipline, this is more painful in result and more bitter in result than that, and moreover it leads to the nether world. But since you, Susīma, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, Susīma, in the Noble One's discipline: whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future." The tenth.
The Great Chapter is seventh.
Its summary:
There is lust and the city, meditation and the sheaf of reeds;
Kosambī and they approach, and the tenth with Susīma.