12.
The Chapter on the Speaker of the Teaching
1.
The Discourse on Ignorance
113. At Sāvatthī. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "'Ignorance, ignorance', venerable sir, is said. What indeed, venerable sir, is ignorance, and in what respect is one gone to ignorance?" "Here, monk, an ignorant worldling does not understand matter, does not understand the origin of matter, does not understand the cessation of matter, does not understand the practice leading to the cessation of matter; does not understand feeling... perception... does not understand activities... etc. does not understand the practice leading to the cessation of consciousness. This is called, monk, ignorance. And to this extent one is gone to ignorance." The first.
2.
The Discourse on True Knowledge
114. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "'True knowledge, true knowledge', venerable sir, is said. What indeed, venerable sir, is true knowledge, and in what respect is one gone to true knowledge?" "Here, monk, a learned noble disciple understands matter, understands the origin of matter, understands the cessation of matter, understands the practice leading to the cessation of matter. Feeling... perception... understands activities... etc. understands the practice leading to the cessation of consciousness. This is called, monk, true knowledge. And to this extent one is gone to true knowledge." The second.
3.
The Discourse on the Speaker of the Teaching
115. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "'One who preaches the Teaching, one who preaches the Teaching', venerable sir, is said. In what respect, venerable sir, is one who preaches the Teaching?" "If, monk, one teaches the Teaching for disenchantment, dispassion, and cessation of matter, it is fitting to say 'a monk who preaches the Teaching'. If, monk, one is practising for disenchantment, dispassion, and cessation of matter, it is fitting to say 'a monk practising in accordance with the Teaching'. If, monk, one is liberated by non-clinging through disenchantment, dispassion, and cessation of matter, it is fitting to say 'a monk who has attained Nibbāna in this present life'. If, monk, regarding feeling... etc. if, monk, regarding perception... if, monk, regarding activities... If, monk, one teaches the Teaching for disenchantment, dispassion, and cessation of consciousness, it is fitting to say 'a monk who preaches the Teaching'. If, monk, one is practising for disenchantment, dispassion, and cessation of consciousness, it is fitting to say 'a monk practising in accordance with the Teaching'. If, monk, one is liberated by non-clinging through disenchantment, dispassion, and cessation of consciousness, it is fitting to say 'a monk who has attained Nibbāna in this present life'." The third.
4.
The Second Discourse on the Speaker of the Teaching
116. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "'One who preaches the Teaching, one who preaches the Teaching', venerable sir, is said. In what respect, venerable sir, is one who preaches the Teaching, in what respect is one practising in accordance with the Teaching, in what respect is one who has attained Nibbāna in this present life?" "If, monk, one teaches the Teaching for disenchantment, dispassion, and cessation of matter, it is fitting to say 'a monk who preaches the Teaching'. If, monk, one is practising for disenchantment, dispassion, and cessation of matter, it is fitting to say 'a monk practising in accordance with the Teaching'. If, monk, one is liberated by non-clinging through disenchantment, dispassion, and cessation of matter, it is fitting to say 'a monk who has attained Nibbāna in this present life'. If, monk, regarding feeling... etc. if, monk, regarding perception... if, monk, regarding activities... If, monk, one teaches the Teaching for disenchantment, dispassion, and cessation of consciousness, it is fitting to say 'a monk who preaches the Teaching'. If, monk, one is practising for disenchantment, dispassion, and cessation of consciousness, it is fitting to say 'a monk practising in accordance with the Teaching'. If, monk, one is liberated by non-clinging through disenchantment, dispassion, and cessation of consciousness, it is fitting to say 'a monk who has attained Nibbāna in this present life'." The fourth.
5.
The Discourse on Bondage
117. At Sāvatthī. "Here, monks, an ignorant worldling, who does not see the noble ones, etc. 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. This is called, monks, an ignorant worldling bound by the bondage of matter, bound by the inner and outer bondage, not seeing the near shore, not seeing the far shore; bound he ages, bound he dies, bound he goes from this world to the world beyond. He regards feeling as self, etc. or self as in feeling. This is called, monks, an ignorant worldling bound by the bondage of feeling, bound by the inner and outer bondage, not seeing the near shore, not seeing the far shore; bound he ages, bound he dies, bound he goes from this world to the world beyond. Perception... activities... He regards consciousness as self, etc. this is called, monks, an ignorant worldling bound by the bondage of consciousness, bound by the inner and outer bondage, not seeing the near shore, not seeing the far shore; bound he ages, bound he dies, bound he goes from this world to the world beyond."
"But, monks, 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. This is called, monks, a learned noble disciple not bound by the bondage of matter, not bound by the inner and outer bondage, seeing the near shore, seeing the far shore; 'He is released from suffering', I say. He does not regard feeling as self, etc. he does not regard perception as self, etc. he does not regard activities as self, etc. he does not regard consciousness as self, etc. this is called, monks, a learned noble disciple not bound by the bondage of consciousness, not bound by the inner and outer bondage, seeing the near shore, seeing the far shore, 'He is released from suffering', I say." The fifth.
6.
The Discourse on Inquiry
118. At Sāvatthī. "What do you think, monks, do you regard materiality thus: 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Good, monks! Materiality, monks, '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. "Feeling... perception... activities... do you regard consciousness thus: 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Good, monks! Consciousness, monks, '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... etc. Seeing thus... etc. what was to be done has been done, he understands there is no more of this state of being." The sixth.
7.
The Second Discourse on Inquiry
119. At Sāvatthī. "What do you think, monks, do you regard materiality thus: 'This is not mine, this I am not, this is not my self'?" "Yes, venerable sir." "Good, monks! Materiality, monks, '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. Feeling... perception... activities... do you regard consciousness thus: 'This is not mine, this I am not, this is not my self'?" "Yes, venerable sir." "Good, monks! Consciousness, monks, '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... etc. Thus... etc. He understands: 'There is no more of this state of being.'" The seventh.
8.
The Discourse on Subject to Mental Fetters
120. At Sāvatthī. "I will teach you, monks, the phenomena subject to mental fetters and the mental fetter. Listen to that. And what, monks, are the phenomena subject to mental fetters, what is the mental fetter? Materiality, monks, is a phenomenon subject to mental fetters; whatever desire and lust there is therein, that is the mental fetter therein. Feeling... etc. perception... activities... consciousness is a phenomenon subject to mental fetters; whatever desire and lust there is therein, that is the mental fetter therein. These are called, monks, the phenomena subject to mental fetters, this is the mental fetter." The eighth.
9.
The Discourse on Subject to Clinging
121. At Sāvatthī. "I will teach you, monks, the phenomena subject to clinging and clinging. Listen to that. And what, monks, are the phenomena subject to clinging, what is clinging? Materiality, monks, is a phenomenon subject to clinging; whatever desire and lust there is therein, that is the clinging therein. Feeling... etc. perception... activities... consciousness is a phenomenon subject to clinging; whatever desire and lust there is therein, that is the clinging therein. These are called, monks, the phenomena subject to clinging, this is clinging." The ninth.
10.
The Discourse about the Virtuous One
122. 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, etc. said this - "Friend Sāriputta, what mental states should be wisely attended to by a moral monk?" "Friend Koṭṭhika, by a moral monk the five aggregates of clinging should be wisely attended to as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. Which five? That is: 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. Friend Koṭṭhika, by a moral monk these five aggregates of clinging should be wisely attended to as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. Now, friend, there is this possibility that a moral monk, wisely attending to these five aggregates of clinging as impermanent, etc. as non-self, might realize the fruition of stream-entry."
"But, friend Sāriputta, what mental states should be wisely attended to by a stream-enterer monk?" "By a stream-enterer monk too, friend Koṭṭhika, these five aggregates of clinging should be wisely attended to as impermanent, etc. as non-self. Now, friend, there is this possibility that a stream-enterer monk, wisely attending to these five aggregates of clinging as impermanent, etc. as non-self, might realize the fruition of once-returning."
"But, friend Sāriputta, what mental states should be wisely attended to by a once-returner monk?" "By a once-returner monk too, friend Koṭṭhika, these five aggregates of clinging should be wisely attended to as impermanent, etc. as non-self. Now, friend, there is this possibility that a once-returner monk, wisely attending to these five aggregates of clinging as impermanent, etc. as non-self, might realize the fruition of non-returning."
"But, friend Sāriputta, what mental states should be wisely attended to by a non-returner monk?" "By a non-returner monk too, friend Koṭṭhika, these five aggregates of clinging should be wisely attended to as impermanent, etc. as non-self. Now, friend, there is this possibility that a non-returner monk, wisely attending to these five aggregates of clinging as impermanent, etc. as non-self, might realize arahantship."
"But, friend Sāriputta, what mental states should be wisely attended to by a Worthy One?" "By a Worthy One too, friend Koṭṭhika, these five aggregates of clinging should be wisely attended to as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. There is not, friend, for a Worthy One anything further to be done or any adding to what has been done; but these mental states, when developed and cultivated, lead to pleasant abiding in the present life and to mindfulness and full awareness." The tenth.
11.
The Discourse about the Learned One
123. 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, etc. said this -
"Friend Sāriputta, what mental states should be wisely attended to by a learned monk?" "Friend Koṭṭhika, by a learned monk the five aggregates of clinging should be wisely attended to as impermanent, etc. as non-self. Which five? That is: the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. Friend Koṭṭhika, by a learned monk these five aggregates of clinging should be wisely attended to as impermanent, etc. as non-self. Now, friend, there is this possibility - that a learned monk, wisely attending to these five aggregates of clinging as impermanent, etc. as non-self, might realize the fruition of stream-entry."
"But, friend Sāriputta, what mental states should be wisely attended to by a stream-enterer monk?" "By a stream-enterer monk too, friend Koṭṭhika, these five aggregates of clinging should be wisely attended to as impermanent, etc. as non-self. Now, friend, there is this possibility - that a stream-enterer monk, wisely attending to these five aggregates of clinging as impermanent, etc. as non-self, might realize the fruition of once-returning, etc. The fruition of non-returning, etc. might realize the fruition of arahantship."
"But, friend Sāriputta, what mental states should be wisely attended to by a Worthy One?" "By a Worthy One too, friend Koṭṭhika, these five aggregates of clinging should be wisely attended to as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. There is not, friend, for a Worthy One anything further to be done or any adding to what has been done; but these mental states, when developed and cultivated, lead to pleasant abiding in the present life and to mindfulness and full awareness." The eleventh.
12.
The Discourse about Kappa
124. At Sāvatthī. Then the Venerable Kappa approached the Blessed One, etc. Seated to one side, the Venerable Kappa 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, Kappa, 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... etc. 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' - thus he sees this as it really is with right wisdom. Thus, Kappa, 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 twelfth.
13.
The Second Discourse about Kappa
125. At Sāvatthī. Seated to one side, the Venerable Kappa 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, Kappa, past, future, or present, etc. 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, Kappa, 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 thirteenth.
The Chapter on Dhamma Teachers is the twelfth.
Its summary:
Mental Fetter, Clinging, Morality, Learned, and two with Kappa.