9.
The Chapter on the Elders
1.
The Discourse on Ānanda
83. At Sāvatthī. There the Venerable Ānanda addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Ānanda. The Venerable Ānanda said this -
"Friends, the Venerable Puṇṇa Mantāṇiputta by name has been very helpful to us who are juniors. He exhorts us with this exhortation - 'By clinging, friend Ānanda, there is "I am," not by non-clinging. And by clinging to what is there "I am," not by non-clinging? By clinging to matter there is "I am," not by non-clinging. Feeling... perception... activities... By clinging to consciousness there is "I am," not by non-clinging.'
"Just as, friend Ānanda, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, would see it by clinging, not by non-clinging; just so, friend Ānanda, by clinging to matter there is "I am," not by non-clinging. Feeling... perception... activities... By clinging to consciousness there is "I am," not by non-clinging.
"What do you think, friend Ānanda, is matter permanent or impermanent?" "Impermanent, friend." Feeling... perception... activities... Is consciousness permanent or impermanent? "Impermanent, friend." Therefore here... etc. Seeing thus... etc. he understands there is no more of this state of being." Friends, the Venerable Puṇṇa Mantāṇiputta by name has been very helpful to us who are juniors. He exhorts us with this exhortation. And having heard the proclamation of the Teaching from the Venerable Puṇṇa Mantāṇiputta, the Teaching has been fully realised by me. The first.
2.
The Discourse on Tissa
84. At Sāvatthī. Now at that time the Venerable Tissa, the Blessed One's paternal aunt's son, announced thus to several monks - "Friends, my body has become as if weak and stiff; the directions are not clear to me; the teachings do not occur to me; and sloth and torpor remains obsessing my mind; and I live the holy life without delight; and I have sceptical doubt regarding the teachings."
Then several 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 - "The Venerable Tissa, venerable sir, the Blessed One's paternal aunt's son, announces thus to several monks - 'Friends, my body has become as if weak and stiff; the directions are not clear to me; the teachings do not occur to me; and sloth and torpor remains obsessing my mind; and I live the holy life without delight; and I have sceptical doubt regarding the teachings.'"
Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Tissa." "Yes, venerable sir," that monk, having assented to the Blessed One, approached the Venerable Tissa; having approached, he said this to the Venerable Tissa - "The Teacher calls you, friend Tissa." "Yes, friend," the Venerable Tissa, having assented to that monk, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Tissa seated to one side, the Blessed One said this - "Is it true, Tissa, that you announced thus to several monks - 'Friends, my body has become as if weak and stiff, etc. and I have sceptical doubt regarding the teachings'?" "Yes, venerable sir." "What do you think, Tissa, for one whose lust regarding matter has not departed, whose desire has not departed, whose affection has not departed, whose thirst has not departed, whose fever has not departed, whose craving has not departed, from the change and alteration of that matter do there arise sorrow, lamentation, suffering, displeasure and anguish?" "Yes, venerable sir."
"Good, good, Tissa! For this is so, Tissa. Just as for one whose lust regarding matter has not departed... in feeling, etc. in perception, in activities, for one whose lust has not departed, etc. from the change and alteration of those activities there arise sorrow, lamentation, suffering, displeasure and anguish?" "Yes, venerable sir."
"Good, good, Tissa! For this is so, Tissa. Just as for one whose lust regarding consciousness has not departed, whose desire has not departed, whose affection has not departed, whose thirst has not departed, whose fever has not departed, whose craving has not departed, from the change and alteration of that consciousness there arise sorrow, lamentation, suffering, displeasure and anguish?" "Yes, venerable sir."
"Good, good, Tissa! For this is so, Tissa. Just as for one whose lust regarding consciousness has not departed. What do you think, Tissa, for one whose lust regarding matter has departed, whose desire has departed, whose affection has departed, whose thirst has departed, whose fever has departed, whose craving has departed, from the change and alteration of that matter do there arise sorrow, lamentation, suffering, displeasure and anguish?" "No, Venerable Sir."
"Good, good, Tissa! For this is so, Tissa. Just as for one whose lust regarding matter has departed... in feeling, etc. in perception, for one whose lust regarding activities has departed... for one whose lust regarding consciousness has departed, whose desire has departed, whose affection has departed, whose thirst has departed, whose fever has departed, whose craving has departed, from the change and alteration of that consciousness do there arise sorrow, lamentation, suffering, displeasure and anguish?" "No, Venerable Sir."
"Good, good, Tissa! For this is so, Tissa. Just as for one whose lust regarding consciousness has departed. What do you think, Tissa, is matter permanent or impermanent?" "Impermanent, venerable sir." "Feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." Therefore here... etc. Seeing thus... etc. He understands: 'There is no more of this state of being.'"
"Just as, Tissa, there are two men - one man who does not know the road well, one man who knows the road well. That man who does not know the road well might ask that man who knows the road well about the road. He might speak thus - 'Come, good man, this is the road. Go along it for a while. Having gone along it for a while, you will see a crossroad; there, leaving the left, take the right. Go along it for a while. Having gone along it for a while, you will see a dense jungle thicket. Go along it for a while. Having gone along it for a while, you will see a great sloping lake. Go along it for a while. Having gone along it for a while, you will see a pit and a precipice. Go along it for a while. Having gone along it for a while, you will see a delightful level piece of ground.'
"This simile, Tissa, has been made by me for the purpose of conveying the meaning. And here this is the meaning - 'The man who does not know the road well', Tissa, is a designation for the worldling. 'The man who knows the road well', Tissa, is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. 'The crossroad', Tissa, is a designation for sceptical doubt. 'The left path', Tissa, is a designation for the eightfold wrong path, as follows - wrong view, etc. wrong concentration. 'The right path', Tissa, is a designation for the noble eightfold path, as follows - right view, etc. right concentration. 'The dense jungle thicket', Tissa, is a designation for ignorance. 'The great sloping lake', Tissa, is a designation for sensual pleasures. 'The pit and precipice', Tissa, is a designation for wrath and anguish. 'The delightful level piece of ground', Tissa, is a designation for Nibbāna. Enjoy yourself, Tissa, enjoy yourself, Tissa! I am here with exhortation, I am here with assistance, I am here with instruction."
This is what the Blessed One said. Delighted, the Venerable Tissa rejoiced in what the Blessed One had said. The second.
3.
The Discourse on Yamaka
85. On one occasion the Venerable Sāriputta 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 Yamaka: "Thus I understand the Teaching taught by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death."
Several monks heard that it seems such an evil wrong view had arisen in the monk named Yamaka: "Thus I understand the Teaching taught by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death." Then those monks approached the Venerable Yamaka; having approached, they exchanged friendly greetings with the Venerable Yamaka. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Yamaka:
"Is it true, friend Yamaka, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death'?" "Thus indeed, friends, I understand the Teaching taught by the Blessed One: 'A monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death.'"
"Do not, friend Yamaka, speak thus, do not misrepresent the Blessed One. For it is not good to misrepresent the Blessed One. For the Blessed One would not say thus - 'A monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death.'" Yet even when being spoken to thus by those monks, the Venerable Yamaka still declared that same evil wrong view, holding onto it with tenacity and adherence: "Thus I understand the Teaching taught by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death."
When those monks were not able to dissuade the Venerable Yamaka from that evil wrong view, then those monks rose from their seats and approached the Venerable Sāriputta; having approached, they said this to the Venerable Sāriputta: "Friend Sāriputta, such an evil wrong view has arisen in the monk named Yamaka: 'Thus I understand the Teaching taught by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death.' It would be good if the Venerable Sāriputta would approach the monk Yamaka, out of compassion." The Venerable Sāriputta consented by silence. Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Yamaka; having approached, he exchanged friendly greetings with the Venerable Yamaka, etc. Seated to one side, the Venerable Sāriputta said this to the Venerable Yamaka:
"Is it true, friend Yamaka, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death'?" "Thus indeed, friends, I understand the Teaching taught by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death."
"What do you think, friend Yamaka, is materiality permanent or impermanent?" "Impermanent, friend." "Is feeling permanent... perception... activities... consciousness permanent or impermanent?" "Impermanent, friend." Therefore here... etc. Seeing thus... etc. He understands: 'There is no more of this state of being.'"
"What do you think, friend Yamaka, do you regard materiality as the Truth-finder?" "No indeed, friend." "Do you regard feeling as the Truth-finder?" "No indeed, friend." "perception... activities... do you regard consciousness as the Truth-finder?" "No indeed, friend."
"What do you think, friend Yamaka, do you regard the Truth-finder as in materiality?" "No indeed, friend." "Do you regard the Truth-finder as apart from materiality?" "No indeed, friend." "In feeling... apart from feeling... etc. in perception, apart from perception... in activities, apart from activities... do you regard the Truth-finder as in consciousness?" "No indeed, friend." "Do you regard the Truth-finder as apart from consciousness?" "No indeed, friend."
"What do you think, friend Yamaka, do you regard matter... feeling... perception... activities... do you regard consciousness as the Truth-finder?" "No indeed, friend."
"What do you think, friend Yamaka, do you regard this one who is without matter... without feeling... non-percipient... without activities... without consciousness as the Truth-finder?" "No indeed, friend." "Here, friend Yamaka, when the Truth-finder is not found as true and reliable in this very life, is it proper for you to make this declaration - 'Thus I understand the Teaching taught by the Blessed One, that a monk who has eliminated the mental corruptions, with the collapse of the body, is annihilated and perishes, and does not exist after death'?"
"I did indeed have, friend Sāriputta, that evil wrong view formerly when I was a fool; but now, having heard the Venerable Sāriputta's proclamation of the Teaching, that evil wrong view has been abandoned, and the Teaching has been fully realised by me."
"If, friend Yamaka, they were to ask you thus - 'That monk, friend Yamaka, who is a Worthy One, one who has eliminated the mental corruptions, what becomes of him upon the body's collapse at death?' Thus asked, friend Yamaka, how would you answer?" "If, friend, they were to ask me thus - 'That monk, friend Yamaka, who is a Worthy One, one who has eliminated the mental corruptions, what becomes of him upon the body's collapse at death?' Thus asked, friend, I would answer thus - 'Matter, friend, is impermanent. What is impermanent, that is suffering; what is suffering, that has ceased, that has passed away. Feeling... perception... activities... consciousness is impermanent. What is impermanent, that is suffering; what is suffering, that has ceased, that has passed away.' Thus asked, friend, I would answer thus."
"Good, good, friend Yamaka! If so, friend Yamaka, I will make a simile for you for the greater understanding of this very meaning. Just as, friend Yamaka, a householder or a householder's son, wealthy, of great riches, of great possessions; and he is accomplished in protection. For him some man might appear wishing for his harm, wishing for his detriment, wishing for his lack of freedom from bondage, wishing to deprive him of life. He would think thus - 'This householder or householder's son is wealthy, of great riches, of great possessions; and he is accomplished in protection; it is not easy to deprive him of life by force. What if I were to deprive him of life by intruding?' Having approached that householder or householder's son, he would say thus - 'I would attend upon you, venerable sir.' That householder or householder's son would have him attend upon him. He would attend upon him, rising before him and retiring after him, doing whatever he commands, acting agreeably, speaking pleasantly. That householder or householder's son would believe him to be a friend; would believe him to be a companion; and would place trust in him. When, friend, it would occur to that man thus - 'This householder or householder's son has become intimate with me,' then, having found him gone to a private place, he would deprive him of life with a sharp knife.
"What do you think, friend Yamaka, when that man, having approached that householder or householder's son, said thus - 'I would attend upon you, venerable sir,' even then he was a murderer. But though being a murderer, he did not know - 'He is my murderer.' Even when he attends upon him, rising before him and retiring after him, doing whatever he commands, acting agreeably, speaking pleasantly, even then he is a murderer. But though being a murderer, he did not know - 'He is my murderer.' Even when, having found him gone to a private place, he deprives him of life with a sharp knife, even then he is a murderer. But though being a murderer, he did not know - 'He is my murderer.'" "Yes, friend." "Just so, friend, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter; or matter as in self, or self as in matter. Feeling... perception... activities... He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness."
"He does not understand as it really is impermanent matter as 'matter is impermanent'. He does not understand as it really is impermanent feeling as 'feeling is impermanent'. He does not understand as it really is impermanent perception as 'perception is impermanent'. He does not understand as it really is impermanent activities as 'activities are impermanent'. He does not understand as it really is impermanent consciousness as 'consciousness is impermanent'.
"He does not understand as it really is suffering matter as 'matter is suffering'. Suffering feeling... suffering perception... suffering activities... does not understand as it really is suffering consciousness as 'consciousness is suffering'.
"He does not understand as it really is non-self matter as 'matter is non-self'. Non-self feeling... non-self perception... non-self activities... does not understand as it really is non-self consciousness as 'consciousness is non-self'.
"He does not understand as it really is conditioned matter as 'matter is conditioned'. Conditioned feeling... conditioned perception... conditioned activities... does not understand as it really is conditioned consciousness as 'consciousness is conditioned'.
"He does not understand as it really is murderous matter as 'matter is murderous'. Murderous feeling as 'feeling is murderous'... murderous perception as 'perception is murderous'... does not understand as it really is murderous activities as 'activities are murderous'. He does not understand as it really is murderous consciousness as 'consciousness is murderous'.
"He approaches matter, clings to it, and determines 'this is my self'. Feeling... perception... activities... he approaches consciousness, clings to it, and determines 'this is my self'. For him these five aggregates of clinging, approached and clung to, lead to harm and suffering for a long time.
"But, friend, a learned noble disciple, who sees the noble ones, etc. who is well disciplined in the teaching of good persons, does not regard matter as self, nor self as possessing matter; nor matter as in self, nor self as in matter. Not feeling... not perception... not activities... he does not regard consciousness as self, nor self as possessing consciousness; nor consciousness as in self, nor self as in consciousness.
He understands impermanent matter as 'matter is impermanent' as it really is. Impermanent feeling... impermanent perception... impermanent activities... he understands impermanent consciousness as 'consciousness is impermanent' as it really is.
He understands suffering matter as 'matter is suffering' as it really is. Suffering feeling... suffering perception... suffering activities... he understands suffering consciousness as 'consciousness is suffering' as it really is.
He understands non-self matter as 'matter is non-self' as it really is. Non-self feeling... non-self perception... non-self activities... he understands non-self consciousness as 'consciousness is non-self' as it really is.
He understands conditioned matter as 'matter is conditioned' as it really is. Conditioned feeling... conditioned perception... conditioned activities... he understands conditioned consciousness as 'consciousness is conditioned' as it really is.
He understands murderous matter as 'matter is murderous' as it really is. Murderous feeling... murderous perception... he understands murderous activities as 'activities are murderous' as it really is. He understands murderous consciousness as 'consciousness is murderous' as it really is.
"He does not approach matter, does not cling to, does not determine - 'myself'. Feeling... perception... activities... He does not approach consciousness, does not cling to, does not determine - 'myself'. For him these five aggregates of clinging, not approached, not clung-to, lead to welfare and happiness for a long time." "So it is, friend Sāriputta, for those venerable ones who have such fellows in the holy life who are compassionate, who desire their welfare, who exhort, who instruct. And having heard the proclamation of the Teaching from the Venerable Sāriputta, my mind has become liberated from the mental corruptions by non-clinging." The third.
4.
The Discourse on Anurādha
86. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time the Venerable Anurādha was dwelling in a forest hut not far from the Blessed One. Then several heterodox wandering ascetics approached the Venerable Anurādha; having approached, they exchanged friendly greetings with the Venerable Anurādha. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those heterodox wandering ascetics said this to the Venerable Anurādha - "That Truth-finder, friend Anurādha, the highest person, the supreme person, one who has attained the supreme attainment - when describing him, does the Truth-finder describe him in these four ways: 'The Truth-finder exists after death,' or 'the Truth-finder does not exist after death,' or 'the Truth-finder both exists and does not exist after death,' or 'the Truth-finder neither exists nor does not exist after death'?"
When this was said, the Venerable Anurādha said this to those heterodox wandering ascetics - "That Truth-finder, friends, the highest person, the supreme person, one who has attained the supreme attainment - when describing him, the Truth-finder describes him apart from these four ways: 'The Truth-finder exists after death,' or 'the Truth-finder does not exist after death,' or 'the Truth-finder both exists and does not exist after death,' or 'the Truth-finder neither exists nor does not exist after death.'" When this was said, the heterodox wandering ascetics said this to the Venerable Anurādha - "This monk must be new, recently gone forth, or else an elder who is foolish and inexperienced." Then the heterodox wandering ascetics, having disparaged the Venerable Anurādha with the charge of being new and the charge of being foolish, rose from their seats and departed.
Then, not long after those heterodox wandering ascetics had departed, this occurred to the Venerable Anurādha - "If those heterodox wandering ascetics were to ask me a further question, how answering would I be one who speaks what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?"
Then the Venerable Anurādha approached the Blessed One; having approached, etc. Seated to one side, the Venerable Anurādha said this to the Blessed One - "Here I, venerable sir, was dwelling in a forest hut not far from the Blessed One. Then, venerable sir, several heterodox wandering ascetics approached me, etc. They said this to me - 'That Truth-finder, friend Anurādha, the highest person, the supreme person, one who has attained the supreme attainment - when describing him, does the Truth-finder describe him in these four ways: "The Truth-finder exists after death," or "does not exist... both exists and does not exist, neither exists nor does not exist after death"?'
When this was said, venerable sir, I said this to those heterodox wandering ascetics - "That Truth-finder, friends, the highest person, the supreme person, one who has attained the supreme attainment - when describing him, the Truth-finder describes him apart from these four ways: 'The Truth-finder exists after death,' etc. 'The Truth-finder neither exists nor does not exist after death.'" When this was said, venerable sir, those heterodox wandering ascetics said this to me - 'This monk must be new, recently gone forth, or else an elder who is foolish and inexperienced.' Then, venerable sir, those heterodox wandering ascetics, having disparaged me with the charge of being new and the charge of being foolish, rose from their seats and departed."
"This occurred to me, venerable sir, when those heterodox wandering ascetics had recently departed - 'If those heterodox wandering ascetics were to ask me a further question, how answering would I be one who speaks what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?'"
"What do you think, Anurādha, 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." "Feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. Therefore here... etc. Seeing thus... etc. He understands: 'There is no more of this state of being.'"
"What do you think, Anurādha, do you regard materiality as the Truth-finder?" "No, Venerable Sir." "Feeling... perception... activities... do you regard consciousness as the Truth-finder?" "No, Venerable Sir."
"What do you think, Anurādha, do you regard the Truth-finder as in materiality?" "No, Venerable Sir." "Do you regard the Truth-finder as apart from materiality?" "No, Venerable Sir." "In feeling... etc. apart from feeling... etc. in perception, apart from perception... in activities, apart from activities... in consciousness... do you regard the Truth-finder as apart from consciousness?" "No, Venerable Sir."
"What do you think, Anurādha, do you regard matter... feeling... perception... activities... do you regard consciousness as the Truth-finder?" "No, Venerable Sir."
"What do you think, Anurādha, do you regard this one who is without matter, without feeling, without perception, without activities, without consciousness as the Truth-finder?" "No, Venerable Sir."
"Here, Anurādha, when the Truth-finder is not found as true and reliable in this very life, is it proper for you to make this declaration - 'That Truth-finder, friend, the highest person, the supreme person, the one who has attained the supreme attainment, the Truth-finder declares him by declaring apart from these four states - "The Truth-finder exists after death," or... "The Truth-finder neither exists nor does not exist after death"'?" "No, Venerable Sir."
"Good, good, Anurādha! Both formerly and now, Anurādha, I declare only suffering and the cessation of suffering." The fourth.
5.
The Discourse on Vakkali
87. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Vakkali was dwelling in a potter's dwelling, sick, afflicted, severely ill. Then the Venerable Vakkali addressed his attendants - "Come, friends, approach the Blessed One; having approached, in my name pay respect with your head at the Blessed One's feet - 'Vakkali, venerable sir, the monk is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet.' And say thus - 'It would be good, venerable sir, if the Blessed One would approach the monk Vakkali, out of compassion.'" "Yes, friend," those monks, having assented to the Venerable Vakkali, 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 - "Vakkali, venerable sir, the monk is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet; and he says thus - 'It would be good, venerable sir, if the Blessed One would approach the monk Vakkali, out of compassion.'" The Blessed One consented by silence.
Then the Blessed One, having dressed, taking his bowl and robe, approached the Venerable Vakkali. The Venerable Vakkali saw the Blessed One coming from afar. Having seen him, he stirred on his bed. Then the Blessed One said this to the Venerable Vakkali - "Enough, Vakkali, do not stir on your bed. There are these seats prepared; I will sit down there." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Vakkali - "Is it bearable for you, Vakkali, is it endurable? Are unpleasant feelings receding, not advancing; is their receding evident, not their advancing?" "It is not bearable for me, venerable sir, not endurable; excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding." "Do you have no remorse, Vakkali, no regret?" "Indeed, venerable sir, I have no small remorse, no small regret." "But does your self not blame you regarding morality, Vakkali?" "My self does not blame me regarding morality, venerable sir." "If indeed, Vakkali, your self does not blame you regarding morality, then what is your remorse and what is your regret?" "Long since, venerable sir, I have wished to approach the Blessed One for an audience, but there is not enough strength in my body for me to approach the Blessed One for an audience."
"Enough, Vakkali, what is there for you in seeing this foul body? Whoever, Vakkali, sees the Teaching sees me; whoever sees me sees the Teaching. For, Vakkali, one seeing the Teaching sees me; one seeing me sees the Teaching.
"What do you think, Vakkali, 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." "Feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. this is my self? "No, Venerable Sir." "Therefore here... etc. Seeing thus... etc. He understands: 'There is no more of this state of being.'"
Then the Blessed One, having exhorted the Venerable Vakkali with this exhortation, rose from his seat and departed towards the Vulture's Peak mountain. Then the Venerable Vakkali, soon after the Blessed One had departed, addressed his attendants - "Come, friends, having lifted me onto a small bed, approach the Black Rock on the slope of Isigili. How indeed could one like me think that he should die in an inhabited area?" "Yes, friend," those monks, having assented to the Venerable Vakkali, having lifted the Venerable Vakkali onto a small bed, approached the Black Rock on the slope of Isigili. Then the Blessed One dwelt on the Vulture's Peak mountain for that night and the remainder of that day. Then two deities, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Vulture's Peak, approached the Blessed One. Etc. They stood to one side. Standing to one side, one deity said this to the Blessed One - "Vakkali, venerable sir, the monk intends for deliverance." Another deity said this to the Blessed One - "Surely, venerable sir, he will be liberated as one well-liberated." This is what those deities said. Having said this, having paid respect to the Blessed One, having circumambulated him keeping him on their right, they disappeared right there.
Then the Blessed One, after that night had passed, addressed the monks - "Come, monks, approach the monk Vakkali; having approached, say this to the monk Vakkali -
'Hear, friend Vakkali, the word of the Blessed One and of the two deities. This night, friend, two deities, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Vulture's Peak, approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, friend, one deity said this to the Blessed One - "Vakkali, venerable sir, the monk intends for deliverance." Another deity said this to the Blessed One - "He, venerable sir, will surely be liberated as one well liberated." And the Blessed One, friend Vakkali, said this to you - "Do not fear, Vakkali; do not fear, Vakkali! Your death will not be evil, your making of time will not be evil."'" "Yes, venerable sir," those monks, having assented to the Blessed One, approached the Venerable Vakkali; having approached, they said this to the Venerable Vakkali - "Hear, friend Vakkali, the word of the Blessed One and of the two deities."
Then the Venerable Vakkali addressed his attendants - "Come, friends, lower me from the bed. How indeed could one such as I think to hear the teaching of that Blessed One while sitting on a high seat!" "Yes, friend," those monks, having assented to the Venerable Vakkali, lowered the Venerable Vakkali from the bed. "This night, friend, two deities, when the night was far advanced, etc. They stood to one side. Standing to one side, friend, one deity said this to the Blessed One - 'Vakkali, venerable sir, the monk intends for deliverance.' Another deity said this to the Blessed One - 'He, venerable sir, will surely be liberated as one well liberated.' And the Blessed One, friend Vakkali, said this to you - 'Do not fear, Vakkali; do not fear, Vakkali! Your death will not be evil, your making of time will not be evil."'" "Then, friends, in my name pay respect with your head at the Blessed One's feet - 'Vakkali, venerable sir, the monk is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet.' And say thus - 'Matter is impermanent. Regarding that, venerable sir, I am not uncertain. That what is impermanent is suffering - I do not doubt. That what is impermanent, suffering, subject to change - there is no desire or lust or affection in me there - I do not doubt. Feeling is impermanent. Regarding that, venerable sir, I am not uncertain. That what is impermanent is suffering - I do not doubt. That what is impermanent, suffering, subject to change - there is no desire or lust or affection in me there - I do not doubt. Perception... activities are impermanent. Regarding that, venerable sir, I am not uncertain. That what is impermanent is suffering - I do not doubt. That what is impermanent, suffering, subject to change - there is no desire or lust or affection in me there - I do not doubt. Consciousness is impermanent. Regarding that, venerable sir, I am not uncertain. That what is impermanent is suffering - I do not doubt. That what is impermanent, suffering, subject to change - there is no desire or lust or affection in me there - I do not doubt.'" "Yes, friend," those monks, having assented to the Venerable Vakkali, departed. Then the Venerable Vakkali, when those monks had recently departed, brought the knife.
Then those monks approached the Blessed One; having approached, they sat down to one side. Seated to one side, those monks said this to the Blessed One - "Vakkali, venerable sir, the monk is sick, afflicted, severely ill; he pays respect with his head at the Blessed One's feet; and he says thus - 'Matter is impermanent. Regarding that, venerable sir, I am not uncertain. That what is impermanent is suffering - I do not doubt. That what is impermanent, suffering, subject to change - there is no desire or lust or affection in me there - I do not doubt. Feeling... perception... activities... consciousness is impermanent. Regarding that, venerable sir, I am not uncertain. That what is impermanent is suffering - I do not doubt. That what is impermanent, suffering, subject to change - there is no desire or lust or affection in me there - I do not doubt.'"
Then the Blessed One addressed the monks: "Come, monks, let us approach the Black Rock on the slope of Isigili; where the son of good family Vakkali has brought the knife." "Yes, venerable sir," those monks assented to the Blessed One. Then the Blessed One together with several monks approached the Black Rock on the slope of Isigili. The Blessed One saw the Venerable Vakkali from afar lying on a small bed with his body turned over.
Now at that time an obscuration, a darkness, was going to the eastern direction, going to the western direction, going to the northern direction, going to the southern direction, going above, going below, going to the intermediate directions. Then the Blessed One addressed the monks: "Do you see, monks, that obscuration, that darkness, going to the eastern direction, etc. going to the intermediate directions?" "Yes, venerable sir." "This, monks, is Māra the Evil One searching for the consciousness of the son of good family Vakkali - 'Where is the consciousness of the son of good family Vakkali established?' But, monks, with consciousness unestablished, the son of good family Vakkali has attained final Nibbāna." The fifth.
6.
The Discourse on Assaji
88. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Assaji was dwelling in Kassapa's Park, sick, afflicted, severely ill. Then the Venerable Assaji addressed his attendants - "Come, friends, approach the Blessed One; having approached, in my name pay respect with your head at the Blessed One's feet - 'Assaji, venerable sir, the monk is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet.' And say thus - 'It would be good, venerable sir, if the Blessed One would approach the monk Assaji, out of compassion.'" "Yes, friend," those monks, having assented to the Venerable Assaji, 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 - "Assaji, venerable sir, the monk is sick, etc. It would be good, venerable sir, if the Blessed One would approach the monk Assaji, out of compassion." The Blessed One consented by silence.
Then the Blessed One, in the evening, having emerged from seclusion, approached the Venerable Assaji. The Venerable Assaji saw the Blessed One coming from afar. Having seen him, he stirred on his bed. Then the Blessed One said this to the Venerable Assaji - "Enough, Assaji, do not stir on your bed. There are these seats prepared; I will sit down there." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Assaji - "Is it bearable for you, Assaji, is it endurable? etc. is their receding evident, not their advancing?"
"It is not bearable for me, venerable sir, etc. their advancing is evident, not their receding." "Do you have no remorse, Assaji, no regret?" "Indeed, venerable sir, I have no small remorse, no small regret." "But does your self not blame you regarding morality, Assaji?" "My self does not blame me regarding morality, venerable sir." "If indeed, Assaji, your self does not blame you regarding morality, then what is your remorse and what is your regret?" "Formerly, venerable sir, during my illness, having repeatedly calmed the bodily activities, I dwelt thus; but I do not attain that concentration. For me, venerable sir, not attaining that concentration, it occurs thus - 'Am I not declining?'" "Those ascetics and brahmins, Assaji, who regard concentration as the essence, who regard concentration as the goal of the ascetic life, for them not attaining that concentration, it occurs thus - 'Are we not declining?'"
"What do you think, Assaji, is materiality permanent or impermanent?" "Impermanent, venerable sir." Etc. consciousness... etc. Therefore here... etc. Seeing thus... etc. he understands there is no more of this state of being." If he feels a pleasant feeling, he understands: 'It is impermanent.' He understands: 'It is not clung to.' He understands: 'It is not delighted in.' If he feels a painful feeling, he understands: 'It is impermanent.' He understands: 'It is not clung to.' He understands: 'It is not delighted in.' If he feels a neither-unpleasant-nor-pleasant feeling, he understands: 'It is impermanent.' Etc. He understands: 'It is not delighted in.' If he feels a pleasant feeling, he feels it unbound; if he feels a painful feeling, he feels it unbound; if he feels a neither-unpleasant-nor-pleasant feeling, he feels it unbound. Feeling a feeling bounded by the body, he understands: 'I feel a feeling bounded by the body.' Feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life.' He understands: 'Upon the body's collapse, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.'
"Just as, Assaji, an oil lamp would burn dependent on oil and dependent on a wick; through the exhaustion of that very oil and wick, being without nutriment, it would be extinguished. Just so, Assaji, a monk feeling a feeling bounded by the body, understands: 'I feel a feeling bounded by the body.' Feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life.' He understands: 'Upon the body's collapse, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.'" The sixth.
7.
The Discourse on Khemaka
89. On one occasion many elder monks were dwelling at Kosambī in Ghosita's park. Now at that time the Venerable Khemaka was dwelling at the Badarika Monastery, sick, afflicted, severely ill. Then the elder monks, in the evening, having emerged from seclusion, addressed the Venerable Dāsaka - "Come, friend Dāsaka, go to where the monk Khemaka is; having approached, say this to the monk Khemaka - 'The elders say this to you, friend Khemaka - Is it bearable for you, friend, is it endurable? Are unpleasant feelings receding, not advancing; is their receding evident, not their advancing?'" "Yes, friend," the Venerable Dāsaka, having assented to the elder monks, approached the Venerable Khemaka; having approached, he said this to the Venerable Khemaka - "The elders say this to you, friend Khemaka - 'Is it bearable for you, friend, etc. not their advancing?'" "It is not bearable for me, friend, not endurable, etc. their advancing is evident, not their receding."
Then the Venerable Dāsaka approached the elder monks; having approached, he said this to the elder monks - "The monk Khemaka says thus, friends - 'It is not bearable for me, friend, etc. their advancing is evident, not their receding.'" "Come, friend Dāsaka, go to where the monk Khemaka is; having approached, say this to the monk Khemaka - 'The elders say this to you, friend Khemaka - These five aggregates of clinging, friend, have been spoken of by the Blessed One, as follows - the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness. Does the Venerable Khemaka regard anything as self or as what belongs to a self in these five aggregates of clinging?'"
"Yes, friend," the Venerable Dāsaka, having assented to the elder monks, approached the Venerable Khemaka; having approached, etc. The elders say this to you, friend Khemaka - "These five aggregates of clinging, friend, have been spoken of by the Blessed One, as follows - the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. Does the Venerable Khemaka regard anything as self or as what belongs to a self in these five aggregates of clinging?" "These five aggregates of clinging, friend, have been spoken of by the Blessed One, as follows - the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. In these five aggregates of clinging, friend, I do not regard anything as self or as what belongs to a self."
Then the Venerable Dāsaka approached the elder monks; having approached, he said this to the elder monks - "The monk Khemaka says thus, friends - 'These five aggregates of clinging, friends, have been spoken of by the Blessed One, as follows - the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. In these five aggregates of clinging, friends, I do not regard anything as self or what belongs to a self.'" "Come, friend Dāsaka, go to where the monk Khemaka is; having approached, say this to the monk Khemaka - 'The elders say this to you, friend Khemaka - These five aggregates of clinging, friend, have been spoken of by the Blessed One, as follows - the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. If indeed the Venerable Khemaka does not regard anything as self or what belongs to a self in these five aggregates of clinging, then the Venerable Khemaka is a Worthy One who has eliminated the mental corruptions.'"
"Yes, friends," the Venerable Dāsaka, having assented to the elder monks, approached the Venerable Khemaka, etc. The elders say this to you, friend Khemaka - "These five aggregates of clinging, friend, have been spoken of by the Blessed One, as follows - the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness; if indeed the Venerable Khemaka does not regard anything as self or what belongs to a self in these five aggregates of clinging, then the Venerable Khemaka is a Worthy One who has eliminated the mental corruptions.'" "These five aggregates of clinging, friend, have been spoken of by the Blessed One, as follows - the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. In these five aggregates of clinging, friends, I do not regard anything as self or what belongs to a self, yet I am not a Worthy One who has eliminated the mental corruptions; but, friends, in the five aggregates of clinging 'I am' has been obtained by me, yet I do not regard 'I am this.'"
Then the Venerable Dāsaka approached the elder monks, etc. He said this to the elder monks - "The monk Khemaka says thus, friends - These five aggregates of clinging, friend, have been spoken of by the Blessed One, as follows - the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. In these five aggregates of clinging, friends, I do not regard anything as self or what belongs to a self, yet I am not a Worthy One who has eliminated the mental corruptions; but, friends, in the five aggregates of clinging 'I am' has been obtained by me, yet I do not regard 'I am this.'"
"Come, friend Dāsaka, go to where the monk Khemaka is; having approached, say this to the monk Khemaka - 'The elders say this to you, friend Khemaka - When you say "I am," friend Khemaka, what is this "I am" that you say? Do you say "I am" is matter, or do you say "I am" apart from matter? Feeling... perception... activities... Do you say "I am" is consciousness, or do you say "I am" apart from consciousness? When you say "I am," friend Khemaka, what is this "I am" that you say?'"
"Yes, friend," the Venerable Dāsaka, having assented to the elder monks, approached the Venerable Khemaka; having approached, he said this to the Venerable Khemaka - The elders say this to you, friend Khemaka - 'When you say "I am," friend Khemaka, what is this "I am" that you say? Do you say "I am" is matter, or do you say "I am" apart from matter? Feeling... perception... activities... Do you say "I am" is consciousness, or do you say "I am" apart from consciousness? When you say "I am," friend Khemaka, what is this "I am" that you say?'" "Enough, friend Dāsaka, what is the use of this running back and forth! Bring me a staff, friend; I myself will approach the elder monks."
Then the Venerable Khemaka, leaning on a staff, approached the elder monks; having approached, he exchanged friendly greetings with the elder monks. Having concluded the pleasant and memorable talk, he sat down to one side. To the Venerable Khemaka seated to one side, the elder monks said this: 'When you say "I am," friend Khemaka, what is this "I am" that you say? Do you say 'I am' is matter, or do you say 'I am' apart from matter? Feeling... perception... activities... Do you say 'I am' is consciousness, or do you say 'I am' apart from consciousness? When you say 'I am,' friend Khemaka, what is this 'I am' that you say?" "I do not say, friends, that matter is 'I am'; nor do I say 'I am' apart from matter. Not feeling... not perception... not activities... I do not say that consciousness is 'I am'; nor do I say 'I am' apart from consciousness. But, friends, in the five aggregates of clinging 'I am' has been found by me, yet I do not perceive 'this I am.'"
"Just as, friend, the odour of a water lily or a lotus or a white lotus. If someone were to say thus - 'It is the odour of the petal' or 'it is the odour of the colour' or 'it is the odour of the filament' - would he, speaking thus, speak rightly?" "No indeed, friend." "But in what way, friend, answering rightly would one answer?" "'It is the odour of the flower', friend, answering rightly one would answer." "Just so indeed, friend, I do not say 'I am' as matter, nor do I say 'I am' apart from matter. Not feeling... not perception... not activities... not consciousness do I say 'I am', nor do I say 'I am' apart from consciousness. But, friends, in the five aggregates of clinging 'I am' has been found by me, yet I do not perceive 'this I am.'"
"Although, friend, for a noble disciple the five lower mental fetters have been abandoned, yet there remains for him - whatever residual conceit 'I am', desire 'I am', underlying tendency 'I am' in the five aggregates of clinging, not uprooted. He at a later time dwells observing the rise and fall in the five aggregates of clinging - such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' For him dwelling observing the rise and fall in these five aggregates of clinging, whatever residual conceit 'I am', desire 'I am', underlying tendency 'I am' in the five aggregates of clinging, not uprooted, that too goes to uprooting.
"Just as, friend, a cloth that is defiled and stained. The owners might give it to a washerman. The washerman, having rubbed it with salt or lye or cow-dung, would rinse it in clear water. Although that cloth becomes pure and bright, yet there remains a residual odour of salt or odour of lye or odour of cow-dung, not uprooted. The washerman gives it to the owners. The owners place it in a casket perfumed with fragrance. Whatever residual odour of salt or odour of lye or odour of cow-dung, not uprooted, that too goes to uprooting. Just so, friend, although for a noble disciple the five lower mental fetters have been abandoned, yet there remains for him a residual conceit 'I am', desire 'I am', underlying tendency 'I am' in the five aggregates of clinging, not uprooted. He at a later time dwells observing the rise and fall in the five aggregates of clinging. 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' For him dwelling observing the rise and fall in these five aggregates of clinging, whatever residual conceit 'I am', desire 'I am', underlying tendency 'I am' in the five aggregates of clinging, not uprooted, that too goes to uprooting."
When this was said, the elder monks said this to the Venerable Khemaka - "We did not ask the Venerable Khemaka with the intention of harming, but the Venerable Khemaka is able to declare, teach, describe, establish, reveal, analyse, and make manifest the teaching of that Blessed One in detail. This teaching of that Blessed One has been declared, taught, described, established, revealed, analysed, and made manifest in detail by the Venerable Khemaka."
This the Venerable Khemaka said. Delighted, the elder monks rejoiced in what the Venerable Khemaka had said. And while this explanation was being spoken, the minds of about sixty elder monks were liberated from the mental corruptions by non-clinging, and so too was the Venerable Khemaka's. The seventh.
8.
The Discourse on Channa
90. On one occasion many elder monks were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Channa, in the evening, having emerged from seclusion, having taken a key, having approached from dwelling to dwelling, said this to the elder monks - "Let the venerable elders exhort me, let the venerable elders instruct me, let the venerable elders give me a talk on the Teaching, so that I might see the Teaching."
When this was said, the elder monks said this to the Venerable Channa - "Matter, friend Channa, is impermanent; feeling is impermanent; perception is impermanent; activities are impermanent; consciousness is impermanent. Matter is non-self; feeling... perception... activities... consciousness is non-self. All activities are impermanent; all phenomena are non-self."
Then this occurred to the Venerable Channa - "For me too this is thus - 'Matter is impermanent, feeling... perception... activities... consciousness is impermanent; matter is non-self, feeling... perception... activities... consciousness is non-self. All activities are impermanent, all phenomena are non-self.' And yet my mind does not spring forward, does not become clear, does not become settled, does not become resolved regarding the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. Agitation and clinging arise; the mind turns back - 'Then what now is my self?' But this is not so for one who sees the Teaching. Who now might teach me the Teaching in such a way that I might see the Teaching?"
Then this occurred to the Venerable Channa - "This Venerable Ānanda is dwelling at Kosambī in Ghosita's park, praised by the Teacher and esteemed by the wise fellow monks in the holy life, and the Venerable Ānanda is able to teach me the Teaching in such a way that I might see the Teaching; and I have that much confidence in the Venerable Ānanda. What if I were to approach the Venerable Ānanda?" Then the Venerable Channa, having set in order his lodging, taking his bowl and robe, approached Kosambī, Ghosita's park, and the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda, etc. Seated to one side, the Venerable Channa said this to the Venerable Ānanda -
"On one occasion, friend Ānanda, I was dwelling at Bārāṇasī in the Deer Park at Isipatana. Then I, friend, in the evening, having emerged from seclusion, taking a key, approached from dwelling to dwelling; having approached, I said this to the elder monks - 'Let the venerable elder monks exhort me, let the venerable elder monks instruct me, let the venerable elder monks give me a talk on the Teaching so that I might see the Teaching.' When this was said, friend, the elder monks said this to me - 'Matter, friend Channa, is impermanent; feeling... perception... activities... consciousness is impermanent; matter is non-self, etc. consciousness is non-self. All activities are impermanent, all phenomena are non-self.'
"This occurred to me, friend - 'For me too this is thus - matter is impermanent, etc. consciousness is impermanent, matter is non-self, feeling... perception... activities... consciousness is non-self. All activities are impermanent, all phenomena are non-self.' And yet my mind does not spring forward, does not become clear, does not become settled, does not become resolved regarding the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. Agitation and clinging arise; the mind turns back - 'Then what now is my self?' But this is not so for one who sees the Teaching. Who now might teach me the Teaching in such a way that I might see the Teaching!
"This occurred to me, friend - 'This Venerable Ānanda is dwelling at Kosambī in Ghosita's park, praised by the Teacher and esteemed by the wise fellow monks in the holy life, and the Venerable Ānanda is able to teach me the Teaching in such a way that I might see the Teaching. And I have that much confidence in the Venerable Ānanda. What if I were to approach the Venerable Ānanda.' Let the Venerable Ānanda exhort me; let the Venerable Ānanda instruct me; let the Venerable Ānanda give me a talk on the Teaching so that I might see the Teaching."
"Even by this much we are delighted with the Venerable Channa, in that the Venerable Channa has revealed this, has cut through the barrenness. Apply your ear, friend Channa; you are capable of understanding the Teaching." Then for the Venerable Channa, by just that much, lofty joy and gladness arose - "I am indeed capable of understanding the Teaching."
"Face to face with the Blessed One I heard this, friend Channa, face to face I received it, when he was exhorting the monk Kaccānagotta - 'This world, Kaccāna, for the most part depends upon a duality - upon existence and non-existence. But for one who sees the origin of the world as it really is with right wisdom, there is no notion of non-existence regarding the world. And for one who sees the cessation of the world as it really is with right wisdom, there is no notion of existence regarding the world. This world, Kaccāna, for the most part is shackled by involvement, clinging, and adherence. But this one does not approach, does not cling to, does not determine that involvement and clinging, that mental standpoint, adherence, and underlying tendency - "this is my self." "It is only suffering that arises when arising, it is suffering that ceases when ceasing" - he is not uncertain, he does not doubt sceptically. His knowledge here is not dependent on others. To this extent, Kaccāna, there is right view. "All exists" - this, Kaccāna, is one extreme. "All does not exist" - this is the second extreme. Not approaching these two extremes, Kaccāna, the Truth-finder teaches the Teaching by the middle - with ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes the cessation of activities; etc. thus is the cessation of this whole mass of suffering."
"So it is, friend Ānanda, for those venerable ones who have such fellows in the holy life who are compassionate, who desire their welfare, who exhort, who instruct. And having heard the Venerable Ānanda's proclamation of the Teaching, the Teaching has been fully realised by me." The eighth.
9.
The Discourse on Rāhula
91. At Sāvatthī. Then the Venerable Rāhula approached the Blessed One; having approached, etc. Seated to one side, the Venerable Rāhula said this to the Blessed One - "How, venerable sir, for one knowing, for one seeing, do the underlying tendencies to I-making, mine-making, and conceit not exist in regard to this conscious body and externally in regard to all signs?"
"Whatever materiality, Rāhula, 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 he sees this as it really is with right wisdom. Whatever feeling... whatever perception... whatever activities... whatever consciousness, past, future, or present, internal or external, etc. all consciousness - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Thus, Rāhula, for one knowing thus, for one seeing thus, the underlying tendencies to I-making, mine-making, and conceit do not exist in regard to this conscious body and externally in regard to all signs." The ninth.
10.
The Second Discourse on Rāhula
92. At Sāvatthī. Seated to one side, the Venerable Rāhula said this to the Blessed One - "How, venerable sir, for one knowing, for one seeing, does the mind become free from I-making, mine-making, and conceit in regard to this conscious body and externally in regard to all signs, having transcended discrimination, peaceful, well liberated?" "Whatever materiality, Rāhula, past, future, or present, internal or external, etc. whether far or near, all materiality - 'This is not mine, this I am not, this is not my self' - having seen this as it really is with right wisdom, one is liberated by non-clinging. Whatever feeling... whatever perception... whatever activities... 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' - having seen this as it really is with right wisdom, one is liberated by non-clinging. Thus, Rāhula, for one knowing thus, for one seeing thus, the mind becomes free from I-making, mine-making, and conceit in regard to this conscious body and externally in regard to all signs, having transcended discrimination, peaceful, well liberated." The tenth.
The Chapter on Elders is the ninth.
Its summary:
Assaji, Khemaka, Channa, the other two with Rāhula.