Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

The Connected Discourses

The Book of the Aggregates

1.

Connected Discourses on the Aggregates

1.

The Chapter on Nakulapitā

1.

The Discourse to Nakulapitā

1. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park. Then the householder Nakulapitā approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the householder Nakulapitā said this to the Blessed One -

"Venerable Sir, I am old, aged, elderly, advanced in years and have reached the final stage of life, with a sickly body and constant ailments. Venerable Sir, I see the impermanence of the Blessed One and of the monks worthy of esteem. May the Blessed One instruct me, Venerable Sir; may the Blessed One guide me, Venerable Sir; which would be for my welfare and happiness for a long time."

"So it is, householder, so it is, householder! "This body, householder, is afflicted, like an egg, wrapped up. For, householder, whoever carrying this body would claim health even for a moment, what is that other than foolishness? Therefore, householder, you should train thus: 'Though my body is afflicted, my mind will not be afflicted.' Thus, householder, should you train."

Then the householder Nakulapitā, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and approached the Venerable Sāriputta; having approached, he paid homage to the Venerable Sāriputta and sat down to one side. When the householder Nakulapitā was seated to one side, the Venerable Sāriputta said this to him - "Householder, your faculties are very serene; your complexion is pure and bright. Did you get to hear a Teaching talk in the presence of the Blessed One today?"

"How could it not be so, Venerable Sir! "Now, Venerable Sir, I have been sprinkled with the Deathless by the Blessed One's Teaching talk." "But how, householder, were you sprinkled with the Deathless by the Blessed One's Teaching talk?" "Here, Venerable Sir, I approached the Blessed One; having approached, I paid homage to the Blessed One and sat down to one side. Seated to one side, Venerable Sir, I said this to the Blessed One - 'Venerable Sir, I am old, aged, elderly, advanced in years and have reached the final stage of life, with a sickly body and constant ailments. Venerable Sir, I see the impermanence of the Blessed One and of the monks worthy of esteem. May the Blessed One instruct me, Venerable Sir; may the Blessed One guide me, Venerable Sir; which would be for my welfare and happiness for a long time.'

"When this was said, Venerable Sir, the Blessed One said this to me - "So it is, householder, so it is, householder! "This body, householder, is afflicted, like an egg, wrapped up. For, householder, whoever carrying this body would claim health even for a moment, what is that other than foolishness? Therefore, householder, you should train thus: 'Though my body is afflicted, my mind will not be afflicted.' Thus, householder, should you train." "Now, Venerable Sir, I have been sprinkled with the Deathless by the Blessed One's Teaching talk."

"But did it not occur to you, householder, to question the Blessed One further - "To what extent, Venerable Sir, is one both sick in body and sick in mind, and to what extent is one sick in body but not sick in mind?" "Friend, we would come even from afar to learn from the Venerable Sāriputta the meaning of what was said. It would be good if the Venerable Sāriputta himself would explain the meaning of what was said."

"Then listen, householder, attend carefully, I shall speak." "Yes, Venerable Sir," the householder Nakulapitā replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"And how, householder, is one both sick in body and sick in mind? Here, householder, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form. He dwells obsessed by the notions 'I am form, form is mine.' While he dwells obsessed by the notions 'I am form, form is mine,' that form changes and becomes otherwise. With the change and becoming otherwise of form, there arise in him sorrow, lamentation, suffering, displeasure and despair.

He regards feeling as self, or self as possessing feeling; feeling as in self, or self as in feeling. He dwells obsessed by the notions 'I am feeling, feeling is mine'. While he dwells obsessed by the notions 'I am feeling, feeling is mine,' that feeling changes and becomes otherwise. From the change and alteration of feeling, there arise in him sorrow, lamentation, suffering, displeasure and despair.

regards perception as self, or self as possessing perception; perception as in self, or self as in perception. He dwells obsessed by the notions 'I am perception, perception is mine'. While he dwells obsessed by the notions 'I am perception, perception is mine,' that perception changes and becomes otherwise. From the alteration and change of perception arise sorrow, lamentation, suffering, displeasure and despair.

regards formations as self, or self as possessing formations; formations as in self, or self as in formations. He dwells obsessed by the notions 'I am formations, formations are mine'. When he dwells obsessed by the notions 'I am formations, formations are mine', those formations change and become otherwise. From the change and becoming otherwise of those formations, there arise sorrow, lamentation, suffering, displeasure and despair.

regards consciousness as self, or self as possessing consciousness; consciousness as in self, or self as in consciousness. He dwells obsessed by the notions 'I am consciousness, consciousness is mine'. While he dwells obsessed by the notions 'I am consciousness, consciousness is mine,' that consciousness changes and becomes otherwise. With the change and becoming otherwise of that consciousness, there arise sorrow, lamentation, suffering, displeasure and despair. Thus, householder, one is both sick in body and sick in mind.

"And how, householder, is one sick in body but not sick in mind? Here, householder, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form; or form as in self, or self as in form. He does not dwell obsessed by the notions 'I am form, form is mine.' While he does not dwell obsessed by the notions 'I am form, form is mine,' that form changes and becomes otherwise. With the change and becoming otherwise of form, sorrow, lamentation, pain, displeasure, and despair do not arise in him.

He does not regard feeling as self, or self as possessing feeling; or feeling as in self, or self as in feeling. He does not dwell obsessed by the notions 'I am feeling, feeling is mine'. While he does not dwell obsessed by the notions 'I am feeling, feeling is mine,' that feeling changes and becomes otherwise. With the change and becoming otherwise of feeling, sorrow, lamentation, suffering, displeasure, and despair do not arise in him.

He does not regard perception as self, or self as possessing perception; or perception as in self, or self as in perception. He does not dwell obsessed by the notions 'I am perception, perception is mine'. While he does not dwell obsessed by the notions 'I am perception, perception is mine,' that perception changes and becomes otherwise. With the change and becoming otherwise of perception, sorrow, lamentation, suffering, displeasure, and despair do not arise in him.

He does not regard formations as self, or self as possessing formations; or formations as in self, or self as in formations. He does not dwell obsessed by the notions 'I am formations, formations are mine'. When he does not dwell obsessed by the notions 'I am formations, formations are mine', those formations change and become otherwise. With the change and becoming otherwise of those formations, sorrow, lamentation, pain, displeasure, and despair do not arise in him.

He does not regard consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. He does not dwell obsessed by the notions 'I am consciousness, consciousness is mine'. While he does not dwell obsessed by the notions 'I am consciousness, consciousness is mine,' that consciousness changes and becomes otherwise. With the change and becoming otherwise of that consciousness, sorrow, lamentation, pain, displeasure, and despair do not arise in him. Thus, householder, one is sick in body but not sick in mind."

The Venerable Sāriputta said this. Delighted, the householder Nakulapitā rejoiced in what the Venerable Sāriputta had said. First.

2.

The Discourse at Devadaha

2. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans in a market town of the Sakyans named Devadaha. Then several monks who were going to the Western country approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, we wish to go to the Western country, to make our dwelling in the Western country."

"But monks, have you taken leave of Sāriputta?" "No, Venerable Sir, the Venerable Sāriputta has not taken leave of us." "Take leave of Sāriputta, monks. Monks, Sāriputta is wise, a helper of monks, his fellow practitioners of the holy life." "Yes, Venerable Sir," those monks replied to the Blessed One.

Now on that occasion the Venerable Sāriputta was seated not far from the Blessed One in a certain cardamom bush. Then those monks, having delighted in and approved of the Blessed One's words, rose from their seats, paid homage to the Blessed One, circumambulated him, and approached the Venerable Sāriputta; having approached, they exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those monks said this to the Venerable Sāriputta - "Friend Sāriputta, we wish to go to the Western country, to make our dwelling in the Western country. We have taken leave of the Teacher."

"Friends, there will be those who question a monk who has gone to various countries - There are wise nobles, wise brahmins, wise householders and wise ascetics. Friends, wise people are investigators - 'What is your teacher's doctrine, what does he declare? Have you, friends, properly heard, grasped, attended to, remembered and penetrated the teachings with wisdom, so that when answering you would speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? How would you explain in accordance with the Teaching, so that no reasonable consequence of your statement gives ground for criticism?'

"Friend, we would come even from afar to learn from the Venerable Sāriputta the meaning of what was said. It would be good if the Venerable Sāriputta himself would explain the meaning of what was said." "Then listen, friends, attend carefully; I shall speak." "Yes, friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, there will be those who question a monk who has gone to various countries - wise nobles too...etc... wise ascetics too. Friends, wise people are investigators - 'What is your teacher's doctrine, what does he proclaim?' Being asked thus, friends, you should reply thus - 'Our teacher, friends, proclaims the removal of desire and lust.'

"Even when it has been answered thus, friends, there might be some who ask a further question - wise nobles too...etc... wise ascetics too. Friends, wise people are investigators - 'In what does the Teacher declare the removal of desire and lust?' Being asked thus, friends, you should reply thus - 'Friend, the Teacher declares the removal of desire and lust in form, in feeling... in perception... in formations... the Teacher declares the removal of desire and lust in consciousness.'

"Even when it has been answered thus, friends, there might be some who ask a further question - wise nobles too...etc... wise ascetics too. Friends, wise people are investigators - 'Having seen what danger does your Teacher declare the removal of desire and lust in form, in feeling... in perception... in formations... in consciousness?' Being asked thus, friends, you should reply thus - 'Friends, for one whose lust is not gone, whose desire is not gone, whose affection is not gone, whose thirst is not gone, whose passion is not gone, whose craving is not gone, from the change and alteration of that form arise sorrow, lamentation, pain, displeasure and despair. In feeling... in perception... in formations for one whose lust is not gone...etc... whose craving is not gone, from the change and alteration of those formations arise sorrow, lamentation, pain, displeasure and despair. For one whose lust is not gone, whose desire is not gone, whose affection is not gone, whose thirst is not gone, whose passion is not gone, whose craving is not gone, from the change and alteration of that consciousness arise sorrow, lamentation, pain, displeasure and despair. Having seen this danger, friends, the Teacher declares the removal of desire and lust in form, in feeling... in perception... in formations... the Teacher declares the removal of desire and lust in consciousness.'

"Even when it has been answered thus, friends, there might be some who ask a further question - There are wise nobles, wise brahmins, wise householders and wise ascetics. Friends, wise people are investigators - 'Having seen what benefit does your Teacher declare the removal of desire and lust in form, in feeling... in perception... in formations... in consciousness?' Being asked thus, friends, you should reply thus - 'Friends, for one whose lust is gone, whose desire is gone, whose affection is gone, whose thirst is gone, whose passion is gone, whose craving is gone, from the change and alteration of that form do not arise sorrow, lamentation, pain, displeasure and despair. In feeling... in perception... For one whose lust is gone, whose desire is gone, whose affection is gone, whose thirst is gone, whose passion is gone, whose craving is gone, from the change and alteration of those formations do not arise sorrow, lamentation, pain, displeasure and despair. For one whose lust is gone, whose desire is gone, whose affection is gone, whose thirst is gone, whose passion is gone, whose craving is gone, from the change and alteration of that consciousness do not arise sorrow, lamentation, pain, displeasure and despair. Having seen this benefit, friends, the Teacher declares the removal of desire and lust in form, in feeling... in perception... in formations... the Teacher declares the removal of desire and lust in consciousness.'

"Friends, if dwelling having taken up unwholesome states were to bring happiness in this very life, without vexation, without anguish, without passion, and with the breaking up of the body, after death, a good destination could be expected, the Blessed One would not praise the abandoning of unwholesome states. But friends, since for one dwelling having taken up unwholesome states, there is a painful dwelling in this very life, with vexation, with anguish, with passion, and with the breaking up of the body, after death, a bad destination is to be expected, therefore the Blessed One praises the abandoning of unwholesome states.

"Friends, if dwelling having taken up wholesome states were to bring pain in this very life, with vexation, with anguish, with passion, and with the breaking up of the body, after death, a bad destination could be expected, the Blessed One would not praise the acquisition of wholesome states. But friends, since for one dwelling having taken up wholesome states, there is a happy dwelling in this very life, without vexation, without anguish, without passion, and with the breaking up of the body, after death, a good destination is to be expected, therefore the Blessed One praises the acquisition of wholesome states.

This is what the Venerable Sāriputta said. Those monks delighted in what the Venerable Sāriputta had said. The second.

3.

The Discourse to Hāliddikāni

3. Thus have I heard - On one occasion the Venerable Mahākaccāna was dwelling in Avantī on Mount Papāta at Kuraraghara. Then the householder Hāliddikāni approached the Venerable Mahākaccāna; having approached, he paid homage to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the householder Hāliddikāni said this to the Venerable Mahākaccāna - "This, Venerable Sir, was spoken by the Blessed One in 'The Questions of Māgaṇḍiya' in the Chapter of the Eights -

"How, Venerable Sir, should the meaning of what was stated in brief by the Blessed One be understood in detail?"

"Householder, the form-element is the home of consciousness. Consciousness bound by lust for the form-element is called 'home-wandering'. Householder, the feeling-element is the home of consciousness. Consciousness bound by lust for the feeling-element is called 'home-wandering'. Householder, the perception-element is the home of consciousness. Consciousness bound by lust for the perception-element is called 'home-wandering'. Householder, the formations-element is the home of consciousness. Consciousness bound by lust for the formations-element is called 'home-wandering'. Thus, householder, one is home-wandering.

"And how, householder, is one not home-wandering? In regard to the form-element, householder, whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies, in the Truth Finder these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Therefore the Truth Finder is called 'not home-wandering'. In regard to the feeling-element, householder... In regard to the perception-element, householder... In regard to the formations-element, householder... In regard to the consciousness-element, householder, whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies, in the Truth Finder these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Therefore the Truth Finder is called 'not home-wandering'. Thus, householder, one is not home-wandering.

"And how, householder, is one home-dwelling? One who is shackled by dwelling on and being scattered by the sign of form, householder, is called 'home-dwelling'. Of sound...etc... of odour... of taste... of tactile object... One who is shackled by dwelling on and being scattered by the sign of mental phenomena, householder, is called 'home-dwelling'. Thus, householder, one is home-dwelling.

"And how, householder, is one not home-dwelling? In the Truth Finder, householder, the shackles of dwelling on and being scattered by the sign of form are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Therefore the Truth Finder is called 'not home-dwelling'. of sound... of odour... of taste... of tactile object... In the Truth Finder, householder, the shackles of dwelling on and being scattered by the sign of mental phenomena are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Therefore the Truth Finder is called 'not home-dwelling'. Thus, householder, one is not home-dwelling.

"And how, householder, is one intimate with the village? Here, householder, someone dwells mixing with householders, delighting together, sorrowing together, happy when they are happy, suffering when they are suffering, and when duties arise he personally undertakes the effort in them. Thus, householder, one is intimate with the village.

"And how, householder, is one not intimate with the village? Here, householder, a monk dwells not mixing with householders, not delighting together, not sorrowing together, not happy when they are happy, not suffering when they are suffering, and when duties arise he does not personally undertake the effort in them. Thus, householder, one is not intimate with the village.

"And how, householder, is one not satisfied with sensual pleasures? Here, householder, someone is not devoid of lust for sensual pleasures, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of passion, not devoid of craving. Thus, householder, one is not satisfied with sensual pleasures.

"And how, householder, is one satisfied with sensual pleasures? Here, householder, someone is devoid of lust for sensual pleasures, devoid of desire, devoid of affection, devoid of thirst, devoid of passion, devoid of craving. Thus, householder, one is satisfied with sensual pleasures.

"And how, householder, is one who puts ahead? Here, householder, someone thinks thus: 'May I be of such form in the future course, may I be of such feeling in the future course, may I be of such perception in the future course, may I be of such formations in the future course, may I be of such consciousness in the future course.' Thus, householder, one is who puts ahead.

"And how, householder, is one who does not put ahead? Here, householder, someone does not think thus: 'May I be of such form in the future course, may I be of such feeling in the future course, may I be of such perception in the future course, may I be of such formations in the future course, may I be of such consciousness in the future course.' Thus, householder, one is who does not put ahead.

"And how, householder, is one who engages in disputes with people? Here, householder, someone engages in such talk: "You do not understand this Teaching and Discipline; I understand this Teaching and Discipline. How could you understand this Teaching and discipline? You are practising wrongly; I am practising rightly. What should have been said first you said last; what should have been said last you said first. What I say is consistent, what you say is inconsistent. What you have thought out for so long has been turned inside out. Your doctrine has been refuted; go and free yourself from your doctrine. You are proven wrong; disentangle yourself if you can." Thus, householder, is one who engages in disputes with people.

"And how, householder, is one who does not engage in disputes with people? Here, householder, a monk does not engage in such talk: "You do not understand this Teaching and discipline...etc... disentangle yourself if you can." Thus, householder, one is who does not engage in disputes with people.

So, householder, when this was said by the Blessed One in 'The Questions of Māgaṇḍiya' in the Chapter of the Eights -

"Householder, the meaning of what was stated in brief by the Blessed One should be seen in detail thus." Third.

4.

The Second Discourse to Hāliddikāni

4. Thus have I heard - On one occasion the Venerable Mahākaccāna was dwelling in Avantī on Mount Papāta at Kuraraghara. Then the householder Hāliddikāni approached the Venerable Mahākaccāna...etc... Seated to one side, the householder Hāliddikāni said this to the Venerable Mahākaccāna - "This, Venerable Sir, was spoken by the Blessed One in 'The Questions of Sakka' - 'Those ascetics and brahmins who are liberated through the destruction of craving, they reach the ultimate goal, the ultimate security from bondage, the ultimate holy life, the ultimate final goal, supreme among devas and humans.'"

"How, Venerable Sir, should the meaning of what was stated in brief by the Blessed One be understood in detail?"

"Householder, with the destruction, fading away, cessation, giving up, and relinquishment of whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies there are regarding the form-element, the mind is said to be well liberated."

"In regard to the feeling-element, householder... In regard to the perception-element, householder... In regard to the formations-element, householder... In regard to the consciousness-element, householder, with the destruction, fading away, cessation, giving up, and relinquishment of whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies, the mind is said to be well liberated.

So, householder, when this was said by the Blessed One in the Questions of Sakka - 'Those ascetics and brahmins who are liberated through the destruction of craving, they reach the ultimate goal, the ultimate security from bondage, the ultimate holy life, the ultimate final goal, supreme among devas and humans.'

"Householder, the meaning of what was stated in brief by the Blessed One should be seen in detail thus." Fourth.

5.

The Discourse on Concentration

5. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, develop concentration; a concentrated monk, monks, understands as it really is. And what does he understand as it really is? The origin and disappearance of form, the origin and disappearance of feeling, the origin and disappearance of perception, the origin and disappearance of formations, the origin and disappearance of consciousness.

"And what, monks, is the origin of form, what is the origin of feeling, what is the origin of perception, what is the origin of formations, what is the origin of consciousness? Here, monks, a monk delights in, welcomes, and holds to it.

"And what does he delight in, welcome, and hold to? He delights in form, welcomes it, and holds to it. As he delights in form, welcomes it, and holds to it, delight arises. Whatever delight there is in form, that is clinging. With his clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering.

"He delights in feeling...etc... delights in perception... delights in formations... delights in consciousness, welcomes it, and holds to it. As he delights in consciousness, welcomes it, and holds to it, delight arises. Whatever delight there is in consciousness, that is clinging. With his clinging as condition, existence; with existence as condition, birth; with birth as condition...etc... Such is the origin of this entire mass of suffering.

"This, monks, is the origin of form; this is the origin of feeling; this is the origin of perception; this is the origin of formations; this is the origin of consciousness.

"And what, monks, is the disappearance of form, what of feeling... where perception... where formations... where is the disappearance of consciousness?

Here, monks, one does not delight in it, does not welcome it, does not hold to it.

And what does one not delight in, not welcome, not hold to? One does not delight in form, does not welcome it, does not hold to it. As one does not delight in form, does not welcome it, does not hold to it, whatever delight there is in form ceases. With the cessation of delight, clinging ceases; with the cessation of clinging, existence ceases...etc... such is the cessation of this entire mass of suffering.

One does not delight in feeling, does not welcome it, does not hold to it. As one does not delight in feeling, does not welcome it, does not hold to it, whatever delight there is in feeling ceases. With the cessation of delight, clinging ceases; with the cessation of clinging, existence ceases...etc... such is the cessation of this entire mass of suffering.

"Does not delight in perception...etc... One does not delight in formations, does not welcome them, does not hold to them. As one does not delight in formations, does not welcome them, does not hold to them, whatever delight there is in formations ceases. With the cessation of delight, clinging ceases; with the cessation of clinging, existence ceases...etc... such is the cessation of this entire mass of suffering.

One does not delight in consciousness, does not welcome it, does not hold to it. As one does not delight in consciousness, does not welcome it, does not hold to it, whatever delight there is in consciousness ceases. With the cessation of delight, clinging ceases...etc... such is the cessation of this entire mass of suffering.

"This, monks, is the disappearance of form, this is the disappearance of feeling, this is the disappearance of perception, this is the disappearance of formations, this is the disappearance of consciousness." Fifth.

6.

The Discourse on Seclusion

6. At Sāvatthī. "Monks, engage in the effort of seclusion. A secluded monk, monks, understands as it really is. And what does he understand as it really is? The origin and disappearance of form, the origin and disappearance of feeling, the origin and disappearance of perception, the origin and disappearance of formations, the origin and disappearance of consciousness"...etc... Sixth.

7.

Discourse on Agitation Due to Clinging

7. At Sāvatthī. "Monks, I shall teach you agitation due to clinging and non-agitation due to non-clinging. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And how, monks, is there agitation due to clinging? Here, monks, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form. That form of his changes and becomes otherwise. With the change and becoming otherwise of that form, his consciousness becomes preoccupied with the change of form. From the arising of agitation born of preoccupation with the change of form, states arise that obsess his mind and persist. Due to the obsession of his mind, he becomes frightened, distressed, and yearning, and with clinging he becomes agitated.

He regards feeling as self, or self as possessing feeling; feeling as in self, or self as in feeling. That feeling of his changes and becomes otherwise. With the change and becoming otherwise of that feeling, his consciousness becomes preoccupied with the change of feeling. From the arising of agitation born of preoccupation with the change of feeling, states arise that obsess his mind and persist. Due to the obsession of his mind, he becomes frightened, distressed, and yearning, and with clinging he becomes agitated.

regards perception as self...etc... regards formations as self, or self as possessing formations; formations as in self, or self as in formations. Those formations of his change and become otherwise. With the change and becoming otherwise of those formations, his consciousness becomes preoccupied with the change of formations. From the arising of agitation born of preoccupation with the change of formations, states arise that obsess his mind and persist. Due to the obsession of his mind, he becomes frightened, distressed, and yearning, and with clinging he becomes agitated.

regards consciousness as self, or self as possessing consciousness; consciousness as in self, or self as in consciousness. That consciousness of his changes and becomes otherwise. With the change and becoming otherwise of that consciousness, his consciousness becomes preoccupied with the change of consciousness. From the arising of agitation born of preoccupation with the change of consciousness, states arise that obsess his mind and persist. Due to the obsession of his mind, he becomes frightened, distressed, and yearning, and with clinging he becomes agitated. This, monks, is how there is agitation due to clinging.

"And how, monks, is there non-agitation due to non-clinging? Here, monks, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form; or form as in self, or self as in form. That form of his changes and becomes otherwise. With the change and becoming otherwise of that form, his consciousness does not become preoccupied with the change of form. From the arising of agitation born of preoccupation with the change of form, states do not arise that obsess his mind and persist. Due to the non-obsession of mind, he is neither frightened nor vexed nor yearning, and without clinging he does not become agitated.

He does not regard feeling as self, or self as possessing feeling; or feeling as in self, or self as in feeling. That feeling of his changes and becomes otherwise. With the change and becoming otherwise of that feeling, his consciousness does not become preoccupied with the change of feeling. From the arising of agitation born of preoccupation with the change of feeling, states do not arise that obsess his mind and persist. Due to the non-obsession of mind, he is neither frightened nor vexed nor yearning, and without clinging he does not become agitated.

not perception...etc... does not regard formations as self, or self as possessing formations; or formations as in self, or self as in formations. Those formations of his change and become otherwise. With the change and becoming otherwise of those formations, his consciousness does not become preoccupied with the change of formations. From the arising of agitation born of preoccupation with the change of formations, states do not arise that obsess his mind and persist. Due to the non-obsession of mind, he is neither frightened nor vexed nor yearning, and without clinging he does not become agitated.

He does not regard consciousness as self, or self as possessing consciousness...etc... That consciousness of his changes and becomes otherwise. With the change and becoming otherwise of that consciousness, his consciousness does not become preoccupied with the change of consciousness. From the arising of agitation born of preoccupation with the change of consciousness, states do not arise that obsess his mind and persist. Due to the non-obsession of mind, he is neither frightened nor vexed nor yearning, and without clinging he does not become agitated. This, monks, is how there is non-agitation without clinging." Seventh.

8.

Second Discourse on Agitation Due to Clinging

8. At Sāvatthī. "Monks, I shall teach you agitation due to clinging and non-agitation due to non-clinging. Listen to it...etc... And how, monks, is there agitation due to clinging? Here, monks, an unlearned worldling regards form as 'This is mine, this I am, this is my self'. That form of his changes and becomes otherwise. With the change and becoming otherwise of form, there arise in him sorrow, lamentation, suffering, displeasure and despair. Feeling as 'This is mine'...etc... perception as 'This is mine'... formations as 'This is mine'... regards consciousness as 'This is mine, this I am, this is my self'. That consciousness of his changes and becomes otherwise. With the change and becoming otherwise of that consciousness, there arise sorrow, lamentation, suffering, displeasure and despair. This, monks, is how there is agitation due to clinging.

"And how, monks, is there non-agitation due to non-clinging? Here, monks, the learned noble disciple regards form as 'This is not mine, I am not this, this is not my self'. That form of his changes and becomes otherwise. With the change and becoming otherwise of form, sorrow, lamentation, pain, displeasure, and despair do not arise in him. feeling as 'This is not mine'... perception as 'This is not mine'... formations as 'This is not mine'... regards consciousness as 'This is not mine, I am not this, this is not my self'. That consciousness of his changes and becomes otherwise. With the change and becoming otherwise of that consciousness, sorrow, lamentation, pain, displeasure, and despair do not arise in him. This, monks, is how there is non-agitation due to non-clinging." The eighth.

9.

The Discourse on Impermanence in the Three Times

9. At Sāvatthī. "Form, monks, is impermanent, whether past or future; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past form; does not delight in future form; practises for revulsion, dispassion, and cessation regarding present form. Feeling is impermanent...etc... perception is impermanent... formations are impermanent, whether past or future; what then to say about the present ones! Seeing thus, monks, the learned noble disciple is indifferent towards past formations; does not delight in future formations; practises for revulsion, dispassion, and cessation regarding present formations. Consciousness is impermanent, whether past or future; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past consciousness; does not delight in future consciousness; practises for revulsion, dispassion, and cessation regarding present consciousness." Ninth.

10.

Discourse on Suffering in the Three Times

10. At Sāvatthī. "Form, monks, past and future is suffering; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past form; does not delight in future form; practises for revulsion, dispassion, and cessation regarding present form. Feeling is suffering... perception is suffering... formations are suffering... consciousness past and future is suffering; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past consciousness; does not delight in future consciousness; practises for revulsion, dispassion, and cessation regarding present consciousness." Tenth.

11.

Discourse on Non-self in the Three Times

11. At Sāvatthī. "Form, monks, of the past and future is non-self; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past form; does not delight in future form; practises for revulsion, dispassion, and cessation regarding present form. Feeling is non-self... perception is non-self... formations are non-self... consciousness of the past and future is non-self; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past consciousness; does not delight in future consciousness; practises for revulsion, dispassion, and cessation regarding present consciousness." Eleventh.

The Chapter on Nakulapitā is first.

Here is its summary -

2.

The Chapter on Impermanence

1.

Discourse on Impermanence

12. Thus have I heard - At Sāvatthī. There...etc... "Form, monks, is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' First.

2.

Discourse on Suffering

13. At Sāvatthī. "Form, monks, is suffering, feeling is suffering, perception is suffering, formations are suffering, consciousness is suffering. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" The second.

3.

Non-self Discourse

14. At Sāvatthī. "Form, monks, is non-self, feeling is non-self, perception is non-self, formations are non-self, consciousness is non-self. Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Third.

4.

Discourse on What is Impermanent

15. At Sāvatthī. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Feeling is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Perception is impermanent...etc... formations are impermanent... consciousness is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Fourth.

5.

Discourse on What is Suffering

16. At Sāvatthī. "Form, monks, is suffering. What is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Feeling is suffering... perception is suffering... formations are suffering... consciousness is suffering. What is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Fifth.

6.

Non-self Discourse

17. At Sāvatthī. "Form, monks, is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Feeling is non-self... perception is non-self... formations are non-self... consciousness is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Sixth.

7.

Discourse on Impermanence with Cause

18. At Sāvatthī. "Form, monks, is impermanent. Whatever cause, whatever condition there is for the arising of form, that too is impermanent. Form, monks, being produced from what is impermanent, how could it be permanent! Feeling is impermanent. Whatever cause, whatever condition there is for the arising of feeling, that too is impermanent. Feeling, monks, being produced from what is impermanent, how could it be permanent! Perception is impermanent... formations are impermanent. Whatever cause, whatever condition there is for the arising of formations, that too is impermanent. Formations, monks, being produced from what is impermanent, how could they be permanent! Consciousness is impermanent. Whatever cause, whatever condition there is for the arising of consciousness, that too is impermanent. Consciousness, monks, being produced from what is impermanent, how could it be permanent! Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Seventh.

8.

Discourse on Suffering with Cause

19. At Sāvatthī. "Form, monks, is suffering. Whatever cause, whatever condition there is for the arising of form, that too is suffering. Form, monks, being produced from what is suffering, how could it be happiness! Feeling is suffering... perception is suffering... formations are suffering... consciousness is suffering. Whatever cause, whatever condition there is for the arising of consciousness, that too is suffering. Consciousness, monks, being produced from what is suffering, how could it be happiness! Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" The eighth.

9.

With Cause Non-self Discourse

20. At Sāvatthī. "Form, monks, is non-self. Whatever cause, whatever condition there is for the arising of form, that too is non-self. Form, monks, being produced from what is non-self, how could it be self! Feeling is non-self... perception is non-self... formations are non-self... consciousness is non-self. Whatever cause, whatever condition there is for the arising of consciousness, that too is non-self. Consciousness, monks, being produced from what is non-self, how could it be self! Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Ninth.

10.

The Discourse on Ānanda

21. At Sāvatthī... in the monastery. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "'Cessation, cessation,' Venerable Sir, it is said. Venerable Sir, of what things is it said 'cessation' is the cessation?" "Form, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Its cessation is called 'cessation'. Feeling is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Its cessation is called 'cessation'. Perception... Formations are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Their cessation is called 'cessation'. Consciousness is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Its cessation is called 'cessation'. Of these things, Ānanda, it is said 'cessation' is the cessation." Tenth.

The Chapter on Impermanence, the second.

Here is its summary -

3.

The Chapter on the Burden

1.

The Discourse on the Burden

22. At Sāvatthī... There... "Monks, I shall teach you the burden, the bearer of the burden, the taking up of the burden, and the laying down of the burden. Listen to it. And what, monks, is the burden? One should say, 'The five aggregates of clinging'. What are the five? The aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness; this, monks, is called the burden."

"And what, monks, is the bearer of the burden? 'Individual' should be said. This venerable one of such and such name and clan; this, monks, is called the burden-bearer.

"And what, monks, is the taking up of the burden? It is that craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there, that is - craving for sensual pleasures, craving for existence, craving for non-existence. This, monks, is called the taking up of the burden.

"And what, monks, is the laying down of the burden? It is the complete fading away and cessation of that very craving, its giving up, relinquishment, freedom, and nonreliance. This, monks, is called the laying down of the burden.

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

2.

The Discourse on Full Understanding

23. At Sāvatthī. "Monks, I shall teach you the things to be fully understood and full understanding. Listen to it. And what, monks, are the things to be fully understood? Form, monks, is a thing to be fully understood, feeling is a thing to be fully understood, perception is a thing to be fully understood, formations are a thing to be fully understood, consciousness is a thing to be fully understood. These, monks, are called the things to be fully understood. And what, monks, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion, monks. This, monks, is called full understanding." The second.

3.

Direct Knowledge Discourse

24. At Sāvatthī. "Monks, without directly knowing form, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering; without directly knowing feeling, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering; without directly knowing perception... without directly knowing formations, without fully understanding them, without dispassion for them, without abandoning them, one is incapable of the destruction of suffering; without directly knowing consciousness, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. But monks, by directly knowing form, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering; by directly knowing feeling... perception... formations... by directly knowing consciousness, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering." Third.

4.

Discourse on Desire and Lust

25. At Sāvatthī. "Monks, abandon whatever desire and lust there is for form. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Abandon whatever desire and lust there is for feeling. Thus that feeling will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Abandon whatever desire and lust there is for perception. Thus that perception will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Abandon whatever desire and lust there is for formations. Thus those formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Abandon whatever desire and lust there is for consciousness. Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising." Fourth.

5.

The Discourse on Gratification

26. At Sāvatthī. "Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'What is the gratification in form, what is the danger, what is the escape? What is the gratification in feeling, what is the danger, what is the escape? What is the gratification in perception, what is the danger, what is the escape? What is the gratification in formations, what is the danger, what is the escape? What is the gratification in consciousness, what is the danger, what is the escape?' Then, monks, I thought: 'Whatever pleasure and joy arise dependent on form - this is the gratification in form. That form is impermanent, suffering, and subject to change - this is the danger in form. The removal of desire and lust, the abandoning of desire and lust for form - this is the escape from form. Whatever pleasure and joy arise dependent on feeling - this is the gratification in feeling. That feeling is impermanent, suffering, and subject to change - this is the danger in feeling. The removal of desire and lust, the abandoning of desire and lust for feeling - this is the escape from feeling. Whatever dependent on perception...etc... Whatever pleasure and joy arise dependent on formations - this is the gratification in formations. That formations are impermanent, suffering, and subject to change - this is the danger in formations. The removal of desire and lust, the abandoning of desire and lust for formations - this is the escape from formations. Whatever pleasure and joy arise dependent on consciousness - this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change - this is the danger in consciousness. The removal of desire and lust, the abandoning of desire and lust for consciousness - this is the escape from consciousness.'

"So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these five aggregates subject to clinging, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. "But when, monks, I directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these five aggregates subject to clinging; then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. Knowledge and vision arose in me: 'Unshakable is my liberation; this is the last birth; now there is no renewed existence.'" Fifth.

6.

The Second Discourse on Gratification

27. At Sāvatthī. "Monks, I wandered in quest of the gratification in form. I discovered that gratification in form. To the extent that there is gratification in form, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in form. I discovered that danger in form. To the extent that there is danger in form, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from form. I discovered that escape from form. To the extent that there is escape from form, that was well seen by me with wisdom. In feeling, monks... In perception, monks... In formations, monks... Monks, I wandered in quest of the gratification in consciousness. I discovered that gratification in consciousness. To the extent that there is gratification in consciousness, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in consciousness. I discovered that danger in consciousness. To the extent that there is danger in consciousness, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from consciousness. I discovered that escape from consciousness. To the extent that there is escape from consciousness, that was well seen by me with wisdom. So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these five aggregates subject to clinging...etc... I understood. Knowledge and vision arose in me: 'Unshakable is my liberation; this is the last birth; now there is no renewed existence.'" Sixth.

7.

The Third Discourse on Gratification

28. At Sāvatthī. "If, monks, there were no gratification in form, beings would not become enamoured with form. But because, monks, there is gratification in form, therefore beings become enamoured with form. If, monks, there were no danger in form, beings would not become disenchanted with form. But because, monks, there is danger in form, therefore beings become disenchanted with form. If, monks, there were no escape from form, beings would not escape from form. But because, monks, there is escape from form, therefore beings escape from form. If, monks, there were no feeling...etc... If, monks, there were no perception... If, monks, there were no escape from formations, beings would not escape from formations. But because, monks, there is escape from formations, therefore beings escape from formations. If, monks, there were no gratification in consciousness, beings would not become enamoured with consciousness. But because, monks, there is gratification in consciousness, therefore beings become enamoured with consciousness. If, monks, there were no danger in consciousness, beings would not become disenchanted with consciousness. But because, monks, there is danger in consciousness, therefore beings become disenchanted with consciousness. If, monks, there were no escape from consciousness, beings would not escape from consciousness. But because, monks, there is escape from consciousness, therefore beings escape from consciousness.

So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these five aggregates subject to clinging; they did not dwell withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. "But when, monks, beings directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these five aggregates subject to clinging; then, monks, they dwelt withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings." Seventh.

8.

The Discourse on Seeking Delight

29. At Sāvatthī. "Monks, whoever seeks delight in form, seeks delight in suffering. Whoever seeks delight in suffering, I say, is not freed from suffering. Whoever seeks delight in feeling... whoever seeks delight in perception... whoever seeks delight in formations... whoever seeks delight in consciousness, seeks delight in suffering. Whoever seeks delight in suffering, I say, is not freed from suffering. But monks, whoever does not seek delight in form, does not seek delight in suffering. Whoever does not seek delight in suffering, I say, is freed from suffering. Whoever does not seek delight in feeling... whoever does not seek delight in perception... whoever does not seek delight in formations... whoever does not seek delight in consciousness, does not seek delight in suffering. Whoever does not seek delight in suffering, I say, is freed from suffering." The eighth.

9.

The Discourse on Arising

30. At Sāvatthī. "Monks, the arising, maintenance, production, and manifestation of form, this is the arising of suffering, the maintenance of diseases, the manifestation of aging-and-death. Of feeling...etc... of perception...etc... of formations...etc... the arising, maintenance, production, and manifestation of consciousness, this is the arising of suffering, the maintenance of diseases, the manifestation of aging-and-death. But monks, the cessation, subsiding, and disappearance of form, this is the cessation of suffering, the subsiding of diseases, the disappearance of aging-and-death. Of feeling...etc... of perception... of formations... the cessation, subsiding, and disappearance of consciousness, this is the cessation of suffering, the subsiding of diseases, the disappearance of aging-and-death." Ninth.

10.

The Root of Misery Discourse

31. At Sāvatthī. "Monks, I shall teach you misery and the root of misery. Listen to it. And what, monks, is misery? Form, monks, is misery, feeling is misery, perception is misery, formations are misery, consciousness is misery. This, monks, is called misery. And what, monks, is the root of misery? It is that craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is: craving for sensual pleasures, craving for existence, craving for non-existence. This, monks, is called the root of misery." Tenth.

11.

The Discourse on Deterioration

32. At Sāvatthī. "Monks, I shall teach what is fragile and what is not fragile. Listen to it. And what, monks, is fragile, what is not fragile? Form, monks, is fragile. Its cessation, subsiding, and disappearance, this is not fragile. Feeling is fragile. Its cessation, subsiding, and disappearance, this is not fragile. Perception is fragile... Formations are fragile. Their cessation, subsiding, and disappearance, this is not fragile. Consciousness is fragile. Its cessation, subsiding, and disappearance, this is not fragile." Eleventh.

The Chapter on the Burden is the third.

Here is its summary -

4.

The Chapter on Not Yours

1.

Not Yours Discourse

33. At Sāvatthī. "What is not yours, monks, abandon that. When abandoned, that will lead to your welfare and happiness. And what, monks, is not yours? Form, monks, is not yours - abandon that. When abandoned, that will lead to your welfare and happiness. Feeling is not yours - abandon that. When abandoned, that will lead to your welfare and happiness. Perception is not yours... formations are not yours - abandon them. When abandoned, they will lead to your welfare and happiness. Consciousness is not yours - abandon that. When abandoned, that will lead to your welfare and happiness."

"Just as, monks, if people were to carry away, burn, or do as they please with the grass, sticks, branches and leaves in this Jeta Grove. Would it occur to you: 'People are carrying us away, burning us, or doing as they please with us'?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that is neither our self nor what belongs to self." "Even so, monks, form is not yours - abandon that. When abandoned, that will lead to your welfare and happiness. Feeling is not yours - abandon that. When abandoned, that will lead to your welfare and happiness. Perception is not yours... formations are not yours... consciousness is not yours - abandon that. When abandoned, that will lead to your welfare and happiness." First.

2.

Second Not Yours Discourse

34. At Sāvatthī. "What is not yours, monks, abandon that. When abandoned, that will lead to your welfare and happiness. And what, monks, is not yours? Form, monks, is not yours - abandon that. When abandoned, that will lead to your welfare and happiness. Feeling is not yours... perception is not yours... formations are not yours... consciousness is not yours - abandon that. When abandoned, that will lead to your welfare and happiness. What is not yours, monks, abandon that. When abandoned, that will lead to your welfare and happiness." The second.

3.

The Discourse About a Certain Monk

35. At Sāvatthī. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief; having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute." "Monk, by whatever one tends towards, by that one is reckoned; by whatever one does not tend towards, by that one is not reckoned." "Understood, Blessed One; understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Venerable Sir, if one tends towards form, by that one is reckoned. If one tends towards feeling, by that one is reckoned. If one tends towards perception, by that one is reckoned. If one tends towards formations, by that one is reckoned. If one tends towards consciousness, by that one is reckoned. Venerable Sir, if one does not tend towards form, by that one is not reckoned. If regarding feeling... if regarding perception... if regarding formations... if one does not tend towards consciousness, by that one is not reckoned. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. Monk, if one tends towards form, by that one is reckoned. If regarding feeling... if regarding perception... if regarding formations... if one tends towards consciousness, by that one is reckoned. Monk, if one does not tend towards form, by that one is not reckoned. If regarding feeling... if regarding perception... if regarding formations... if one does not tend towards consciousness, by that one is not reckoned. Monk, the meaning of what I have stated in brief should be seen in detail thus."

Then that monk, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And that monk became one of the Arahants. Third.

4.

The Second Discourse About a Certain Monk

36. At Sāvatthī. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute." "Monk, whatever one tends towards, that is measured; whatever is measured, by that one is reckoned. Whatever one does not tend towards, that is not measured; whatever is not measured, by that one is not reckoned." "Understood, Blessed One; understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Venerable Sir, if one tends towards form, that is measured; whatever is measured, by that one is reckoned. If one tends towards feeling... if one tends towards perception... if one tends towards formations... if one tends towards consciousness, that is measured; whatever is measured, by that one is reckoned. Venerable Sir, if one does not tend towards form, that is not measured; whatever is not measured, by that one is not reckoned. If one does not tend towards feeling... if one does not tend towards perception... if one does not tend towards formations... if one does not tend towards consciousness, that is not measured; whatever is not measured, by that one is not reckoned. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. Monk, if one tends towards form, that is measured; whatever is measured, by that one is reckoned. If a monk regarding feeling... if a monk regarding perception... if a monk regarding formations... Monk, if one tends towards consciousness, that is measured; whatever is measured, by that one is reckoned. Monk, if one does not tend towards form, that is not measured; whatever is not measured, by that one is not reckoned. If one does not tend towards feeling... if one does not tend towards perception... if one does not tend towards formations... if one does not tend towards consciousness, that is not measured; whatever is not measured, by that one is not reckoned. Monk, the meaning of what I have stated in brief should be seen in detail thus"...etc... And that monk became one of the Arahants. Fourth.

5.

The Discourse on Ānanda

37. At Sāvatthī. Then the Venerable Ānanda approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. When the Venerable Ānanda was seated to one side, the Blessed One said this to him -

"If, Ānanda, they were to ask you thus - "Friend Ānanda, of which things is arising discerned, passing away discerned, and alteration while persisting discerned?" Being asked thus, Ānanda, how would you answer?" "If they were to ask me thus, Venerable Sir - "Friend Ānanda, of which things is arising discerned, passing away discerned, and alteration while persisting discerned?" Being asked thus, Venerable Sir, I would answer thus - 'Friends, of form the arising is discerned, passing away is discerned, alteration while persisting is discerned. In feeling... in perception... of formations... of consciousness the arising is discerned, passing away is discerned, alteration while persisting is discerned. Friends, of these things the arising is discerned, passing away is discerned, alteration while persisting is discerned.' Being asked thus, Venerable Sir, I would answer thus."

"Good, good, Ānanda! Ānanda, of form the arising is discerned, passing away is discerned, alteration while persisting is discerned. In feeling... in perception... of formations... of consciousness the arising is discerned, passing away is discerned, alteration while persisting is discerned. Ānanda, of these things the arising is discerned, passing away is discerned, alteration while persisting is discerned. Being asked thus, Ānanda, thus you should answer." Fifth.

6.

The Second Discourse on Ānanda

38. At Sāvatthī. When the Venerable Ānanda was seated to one side, the Blessed One said this to him -

"If, Ānanda, they were to ask you thus - "Friend Ānanda, of which things was arising discerned, passing away discerned, and alteration while persisting discerned? Of which things will arising be discerned, passing away be discerned, and alteration while persisting be discerned? Of which things is arising discerned, passing away discerned, and alteration while persisting discerned?" Being asked thus, Ānanda, how would you answer?" "If they were to ask me thus, Venerable Sir - "Friend Ānanda, of which things was arising discerned, passing away discerned, and alteration while persisting discerned? Of which things will arising be discerned, passing away be discerned, and alteration while persisting be discerned? Of which things is arising discerned, passing away discerned, and alteration while persisting discerned?" Being asked thus, Venerable Sir, I would answer thus - 'Friends, whatever form that is past, ceased, and changed; of that the arising was discerned, passing away was discerned, alteration while persisting was discerned. Whatever feeling that is past, ceased, and changed; of that the arising was discerned, passing away was discerned, alteration while persisting was discerned. Whatever perception... whatever formations that are past, ceased, and changed; of those the arising was discerned, passing away was discerned, alteration while persisting was discerned. Whatever consciousness that is past, ceased, and changed; of that the arising was discerned, passing away was discerned, alteration while persisting was discerned. Friends, of these things the arising was discerned, passing away was discerned, alteration while persisting was discerned.'

'Friends, whatever form that is unborn, unmanifested; its arising will be discerned, passing away will be discerned, alteration while persisting will be discerned. Whatever feeling that is unborn, unmanifested; its arising will be discerned, passing away will be discerned, alteration while persisting will be discerned. Whatever perception...etc... whatever formations that are unborn, unmanifested; their arising will be discerned, passing away will be discerned, alteration while persisting will be discerned. Whatever consciousness that is unborn, unmanifested; its arising will be discerned, passing away will be discerned, alteration while persisting will be discerned. Friends, of these things the arising will be discerned, passing away will be discerned, alteration while persisting will be discerned.

Friends, whatever form that is born, manifested; of that the arising is discerned, passing away is discerned, alteration while persisting is discerned. Whatever feeling has been born, has appeared... etc... whatever perception... whatever formations have been born, have appeared; of them the arising is discerned, passing away is discerned, alteration while persisting is discerned. Whatever consciousness has been born, has appeared, of that the arising is discerned, passing away is discerned, alteration while persisting is discerned. Friends, of these things the arising is discerned, passing away is discerned, alteration while persisting is discerned.' Being asked thus, Venerable Sir, I would answer thus."

"Good, good, Ānanda! "Ānanda, whatever form that is past, ceased, and changed; of that the arising was discerned, passing away was discerned, alteration while persisting was discerned. Whatever feeling... whatever perception... whatever formations... whatever consciousness that is past, ceased, and changed; of that the arising was discerned, passing away was discerned, alteration while persisting was discerned. Ānanda, of these things the arising was discerned, passing away was discerned, alteration while persisting was discerned.

"Ānanda, whatever form that is unborn, unmanifested; its arising will be discerned, passing away will be discerned, alteration while persisting will be discerned. Whatever feeling... whatever perception... whatever formations... whatever consciousness that is unborn, unmanifested; its arising will be discerned, passing away will be discerned, alteration while persisting will be discerned. Ānanda, of these things the arising will be discerned, passing away will be discerned, alteration while persisting will be discerned.

"Ānanda, whatever form that is born, manifested; of that the arising is discerned, passing away is discerned, alteration while persisting is discerned. Whatever feeling has been born, has appeared... whatever perception... whatever formations... whatever consciousness has been born, has appeared; of that the arising is discerned, passing away is discerned, alteration while persisting is discerned. Ānanda, of these things the arising is discerned, passing away is discerned, alteration while persisting is discerned. Being asked thus, Ānanda, thus you should answer." Sixth.

7.

In Line With the Teaching Discourse

39. At Sāvatthī. "For a monk practising in accordance with the Teaching, monks, this is in accordance with the Teaching: that he would dwell much in revulsion towards form, dwell much in revulsion towards feeling, dwell much in revulsion towards perception, dwell much in revulsion towards formations, dwell much in revulsion towards consciousness. One dwelling much in revulsion towards form, towards feeling... in perception... dwelling much in revulsion towards formations, dwelling much in revulsion towards consciousness fully understands form, feeling... perception... formations... fully understands consciousness, he fully understanding form, feeling... perception... formations... fully understanding consciousness is freed from form, freed from feeling, freed from perception, freed from formations, freed from consciousness, freed from birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair. 'He is freed from suffering', I say." Seventh.

8.

Second In Line With the Teaching Discourse

40. At Sāvatthī. "For a monk practising in accordance with the Teaching, monks, this is in accordance with the Teaching: that he would dwell contemplating impermanence in form...etc... 'He is freed from suffering', I say." The eighth.

9.

Third Discourse on In Line With the Teaching

41. At Sāvatthī. "For a monk practising in accordance with the Teaching, monks, this is in accordance with the Teaching: that he would dwell contemplating suffering in form...etc... 'He is freed from suffering', I say." Ninth.

10.

Fourth In Line With the Teaching Discourse

42. At Sāvatthī. "For a monk practising in accordance with the Teaching, monks, this is in accordance with the Teaching: that he would dwell contemplating non-self in form, in feeling... in perception... in formations... would dwell contemplating non-self in consciousness. One who dwelling contemplating non-self in form...etc... fully understands form, feeling... perception... formations... fully understands consciousness, he fully understanding form, feeling... perception... formations... fully understanding consciousness is freed from form, freed from feeling, freed from perception, freed from formations, freed from consciousness, freed from birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair. 'He is freed from suffering', I say." Tenth.

The Chapter on Not Yours, Fourth.

Here is its summary -

5.

The Chapter on Being Yourselves as an Island

1.

The Discourse on Being One's Own Island

43. At Sāvatthī. "Monks, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge. Monks, for those who dwell with themselves as an island, with themselves as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge, the source should be thoroughly investigated. From what are sorrow, lamentation, pain, displeasure, and despair born, from what do they originate?"

"And monks, from what are sorrow, lamentation, pain, displeasure, and despair born, from what do they originate? Here, monks, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form. That form of his changes and becomes otherwise. With the change and becoming otherwise of form, there arise in him sorrow, lamentation, suffering, displeasure and despair. He regards feeling as self, or self as possessing feeling; feeling as in self, or self as in feeling. That feeling of his changes and becomes otherwise. From the change and alteration of feeling, there arise in him sorrow, lamentation, suffering, displeasure and despair. He regards perception as self... He regards formations as self... He regards consciousness as self, or self as possessing consciousness; consciousness as in self, or self as in consciousness. That consciousness of his changes and becomes otherwise. With the change and becoming otherwise of that consciousness, there arise sorrow, lamentation, suffering, displeasure and despair.

"Having known the impermanence of form, monks, its change, fading away and cessation, 'both form of the past and all present form is impermanent, suffering and subject to change' - in one who sees this as it really is with right wisdom, those sorrow, lamentation, suffering, displeasure and despair are abandoned. With their abandonment he is not agitated, not being agitated he dwells happily, and a monk who dwells happily is said to be 'quenched in that respect'. Having known the impermanence of feeling, monks, its change, fading away and cessation, 'both feeling of the past and all present feeling is impermanent, suffering and subject to change' - in one who sees this as it really is with right wisdom, those sorrow, lamentation, suffering, displeasure and despair are abandoned. With their abandonment he is not agitated, not being agitated he dwells happily, and a monk who dwells happily is said to be 'quenched in that respect'. In perception... Having known the impermanence of formations, monks, their change, fading away and cessation, 'both formations of the past and all present formations are impermanent, suffering and subject to change' - in one who sees this as it really is with right wisdom, those sorrow, lamentation, suffering, displeasure and despair are abandoned. With their abandonment he is not agitated, not being agitated he dwells happily, and a monk who dwells happily is said to be 'quenched in that respect'. Having known the impermanence of consciousness, monks, its change, fading away and cessation, 'both consciousness of the past and all present consciousness is impermanent, suffering and subject to change' - in one who sees this as it really is with right wisdom, those sorrow, lamentation, suffering, displeasure and despair are abandoned. With their abandonment he is not agitated, not being agitated he dwells happily, and a monk who dwells happily is said to be 'quenched in that respect'." First.

2.

The Discourse on the Way

44. At Sāvatthī. "Monks, I shall teach you the way leading to the origin of identity and the way leading to the cessation of identity. Listen to it. And what, monks, is the way leading to the origin of identity? Here, monks, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form. Feeling as self... perception... formations... He regards consciousness as self, or self as possessing consciousness; consciousness as in self, or self as in consciousness. This, monks, is called 'the way leading to the origin of identity, the way leading to the origin of identity'. Thus, monks, this is called 'the way of regarding that leads to the origin of suffering'. This is the meaning.

"And what, monks, is the way leading to the cessation of identity? Here, monks, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form; or form as in self, or self as in form. Not feeling as self... not perception... not formations... does not regard consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. This, monks, is called 'the way leading to the cessation of identity, the way leading to the cessation of identity'. Thus, monks, this is called 'the way of regarding that leads to the cessation of suffering'. This is the meaning. The second.

3.

Discourse on Impermanence

45. At Sāvatthī. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. When one sees this as it really is with right wisdom, the mind becomes dispassionate and is liberated from the taints by not clinging. Feeling is impermanent... perception... formations... consciousness is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. When one sees this as it really is with right wisdom, the mind becomes dispassionate and is liberated from the taints by not clinging. If, monks, a monk's mind is dispassionate towards the form element and liberated from the taints by not clinging, towards the feeling element...etc... towards the perception element... towards the formations element... if, monks, a monk's mind is dispassionate towards the consciousness element and liberated from the taints by not clinging. Being liberated, it is stable. Being stable, it is content. Being content, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Third.

4.

Second Discourse on Impermanence

46. At Sāvatthī. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Feeling is impermanent... perception is impermanent... formations are impermanent... consciousness is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'."

"For one who sees this as it really is with right wisdom, views about the past do not exist. When there are no views about the past, there are no views about the future. When there are no views about the future, there is no strong grasping. When there is no strong grasping, regarding form... regarding feeling... in perception... in formations... regarding consciousness, the mind becomes dispassionate and is liberated from the taints by not clinging. Being liberated, it is stable. Being stable, it is content. Being content, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Fourth.

5.

Way of Regarding

47. At Sāvatthī. "Monks, whatever ascetics or brahmins who regard the self in various ways, all of them regard the five aggregates subject to clinging, or one or other of them. What are the five? Here, monks, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form. Feeling... perception... formations... He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness."

"Thus this way of regarding and the notion 'I am' have not vanished in him. Monks, when 'I am' is not removed, there is the descent of the five faculties - the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty. Monks, there is mind, there are mind-objects, there is the element of ignorance. Monks, when an unlearned worldling is touched by feeling born of contact with ignorance, 'I am' occurs to him; 'I am this' occurs to him; 'I shall be' occurs to him; 'I shall not be' occurs to him; 'I shall be one with form' occurs to him; 'I shall be one without form' occurs to him; 'I shall be percipient' occurs to him; 'I shall be non-percipient' occurs to him; 'I shall be neither percipient nor non-percipient' occurs to him.

Monks, these five faculties still remain right there. Then for the learned noble disciple ignorance is abandoned and true knowledge arises. For him, with the fading away of ignorance and arising of true knowledge, 'I am' does not occur to him; 'This I am' does not occur to him; 'I shall be'... 'I shall not be'... 'I shall have form'... 'I shall be formless'... 'I shall be percipient'... 'I shall be non-percipient'... 'I shall be neither percipient nor non-percipient' does not occur to him." Fifth.

6.

The Discourse on the Aggregates

48. At Sāvatthī. "Monks, I shall teach you the five aggregates and the five aggregates of clinging. Listen to it. And what, monks, are the five aggregates? Whatever form - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - this is called the form aggregate. Whatever feeling... etc... whatever perception... whatever formations - whether past, future, or present, internal or external, gross or subtle...etc... this is called the formations aggregate. Whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - this is called the consciousness aggregate. These, monks, are called the five aggregates."

"And what, monks, are the five aggregates of clinging? Whatever form, monks, whether past, future, or present...etc... far or near, that is tainted and subject to clinging, this is called the form aggregate of clinging. Whatever feeling... etc... far or near, that is tainted and subject to clinging, this is called the feeling aggregate of clinging. Whatever perception...etc... far or near, that is tainted and subject to clinging, this is called the perception aggregate of clinging. Whatever formations...etc... that are tainted and subject to clinging, this is called the formations aggregate of clinging. Whatever consciousness, whether past, future, or present...etc... far or near, that is tainted and subject to clinging, this is called the consciousness aggregate of clinging. These, monks, are called the five aggregates of clinging." Sixth.

7.

The Discourse to Soṇa

49. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then Soṇa, the householder's son, approached the Blessed One... etc... When Soṇa, the householder's son, was seated to one side, the Blessed One said this to him -

"Soṇa, whatever ascetics or brahmins who regard themselves thus: 'I am better' in relation to form which is impermanent, suffering, and subject to change; 'I am equal' they regard; 'I am inferior' they regard; what else but not seeing it as it really is? Regarding feeling which is impermanent, suffering, and subject to change, they regard thus: 'I am better'; 'I am equal' they regard; 'I am inferior' they regard; what else but not seeing it as it really is? Regarding perception which is impermanent... Regarding formations which are impermanent, suffering, and subject to change, they regard thus: 'I am better'; 'I am equal' they regard; 'I am inferior' they regard; what else but not seeing it as it really is? Regarding consciousness which is impermanent, suffering, and subject to change, they regard thus: 'I am better'; 'I am equal' they regard; 'I am inferior' they regard; what else but not seeing it as it really is?

"But, Soṇa, whatever ascetics or brahmins who regarding form which is impermanent, suffering, and subject to change, do not regard thus: 'I am better'; they do not regard thus: 'I am equal'; they do not regard thus: 'I am inferior'; what else but seeing things as they really are? Regarding feeling which is impermanent... regarding perception which is impermanent... regarding formations which are impermanent... regarding consciousness which is impermanent, suffering, and subject to change, they do not regard thus: 'I am better'; they do not regard thus: 'I am equal'; they do not regard thus: 'I am inferior'; what else but seeing things as they really are?

"What do you think, Soṇa, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Is feeling permanent or impermanent?" "Impermanent, Venerable Sir"... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir."

"Therefore, Soṇa, whatever form - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'.

"Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'.

"Seeing thus, Soṇa, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Seventh.

8.

The Second Discourse to Soṇa

50. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then Soṇa, the householder's son, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Soṇa, the householder's son, was seated to one side, the Blessed One said this to him -

"Soṇa, whatever ascetics or brahmins who do not understand form, do not understand the origin of form, do not understand the cessation of form, do not understand the way leading to the cessation of form; do not understand feeling, do not understand the origin of feeling, do not understand the cessation of feeling, do not understand the way leading to the cessation of feeling; do not understand perception...etc... do not understand formations, do not understand the origin of formations, do not understand the cessation of formations, do not understand the way leading to the cessation of formations; do not understand consciousness, do not understand the origin of consciousness, do not understand the cessation of consciousness, do not understand the way leading to the cessation of consciousness. Soṇa, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins, and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood.

"But, Soṇa, whatever ascetics or brahmins who understand form, understand the origin of form, understand the cessation of form, understand the way leading to the cessation of form; understand feeling...etc... understand perception... understand formations... understand consciousness, understand the origin of consciousness, understand the cessation of consciousness, understand the way leading to the cessation of consciousness. Soṇa, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins, and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." The eighth.

9.

The Discourse on the Destruction of Delight

51. At Sāvatthī. "Monks, a monk sees form, which is indeed impermanent, as impermanent. That becomes his right view. Seeing rightly, he becomes disenchanted. With the destruction of delight comes the destruction of lust, with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well liberated. Monks, a monk sees feeling, which is indeed impermanent, as impermanent. That becomes his right view. Seeing rightly, he becomes disenchanted. With the destruction of delight comes the destruction of lust, with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well liberated. Monks, a monk sees perception, which is indeed impermanent, as impermanent...etc... Monks, a monk sees formations, which are indeed impermanent, as impermanent. That becomes his right view. Seeing rightly, he becomes disenchanted. With the destruction of delight comes the destruction of lust, with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well liberated. Monks, a monk sees consciousness, which is indeed impermanent, as impermanent. That becomes his right view. Seeing rightly, he becomes disenchanted. With the destruction of delight comes the destruction of lust, with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well liberated." Ninth.

10.

The Second Discourse on the Destruction of Delight

52. At Sāvatthī. "Monks, carefully attend to form, and contemplate as it really is the impermanence of form. Monks, when a monk carefully attends to form and contemplates as it really is the impermanence of form, he becomes disenchanted with form. With the destruction of delight comes the destruction of lust, with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well liberated. Monks, carefully attend to feeling, and contemplate as it really is the impermanence of feeling. Monks, when a monk carefully attends to feeling and contemplates as it really is the impermanence of feeling, he becomes disenchanted with feeling. With the destruction of delight comes the destruction of lust, with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well liberated. Monks, perception... Monks, carefully attend to formations, and contemplate as it really is the impermanence of formations. Monks, when a monk carefully attends to formations and contemplates as it really is the impermanence of formations, he becomes disenchanted with formations. With the destruction of delight comes the destruction of lust, with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well liberated. Monks, carefully attend to consciousness, and contemplate as it really is the impermanence of consciousness. Monks, when a monk carefully attends to consciousness and contemplates as it really is the impermanence of consciousness, he becomes disenchanted with consciousness. With the destruction of delight comes the destruction of lust, with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be liberated, well liberated." Tenth.

The Chapter on Being Yourselves as an Island is the fifth.

Here is its summary -

The Root Fifty is finished.

Here is the summary of the chapters of that Root Fifty -

6.

The Chapter on Involvement

1.

Discourse on Engagement

53. At Sāvatthī. "One engaged, monks, is not liberated; one unengaged is liberated. When consciousness, monks, stands engaged with form, it might stand with form as its object, with form as its support, with delight as its refreshment, and might reach growth, increase and expansion. When engaged with feeling... etc... When engaged with perception... etc... When consciousness, monks, stands engaged with formations, it might stand with formations as its object, with formations as its support, with delight as its refreshment, and might reach growth, increase and expansion."

"If anyone, monks, should say: 'Apart from form, apart from feeling, apart from perception, apart from formations, I will proclaim the coming or going or passing away or rebirth or growth or increase or expansion of consciousness' - this is not possible.

"If, monks, a monk's lust for the form element is abandoned. With the abandoning of lust, the basis is cut off, there is no support for consciousness. If, monks, in the case of the feeling element... if, monks, in the case of the perception element... if, monks, in the case of the formations element... if, monks, a monk's lust for the consciousness element is abandoned. With the abandoning of lust, the basis is cut off, there is no support for consciousness. That consciousness, being unestablished, not increasing, is liberated without formation. Being liberated, it is stable. Being stable, it is content. Being content, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' First.

2.

The Discourse on Seeds

54. At Sāvatthī. "Monks, there are these five kinds of seeds. What are the five? Root-propagated seeds, stem-propagated seeds, cutting-propagated seeds, joint-propagated seeds, and seed-propagated seeds as the fifth. If, monks, these five kinds of seeds were undamaged, not rotten, unspoiled by wind and heat, fertile, well-preserved, but there were no earth and no water; would these five kinds of seeds achieve growth, increase and expansion?" "No, Venerable Sir." "If, monks, these five kinds of seeds were undamaged...etc... well-preserved, and there were earth and water; would these five kinds of seeds achieve growth, increase and expansion?" "Yes, Venerable Sir." "Just as, monks, the earth element, so should the four stations for consciousness be seen. Just as, monks, the water element, so should delight and lust be seen. Just as, monks, the five kinds of seeds, so should consciousness with its nutriment be seen."

"When consciousness, monks, stands engaged with form, it might stand with form as its object, with form as its support, with delight as its refreshment, and might reach growth, increase and expansion. When consciousness, monks, stands engaged with feeling, it might stand... etc... When consciousness, monks, stands engaged with perception, it might stand... etc... When consciousness, monks, stands engaged with formations, it might stand with formations as its object, with formations as its support, with delight as its refreshment, and might reach growth, increase and expansion.

"If anyone, monks, should say: 'Apart from form, apart from feeling, apart from perception, apart from formations, I will proclaim the coming or going or passing away or rebirth or growth or increase or expansion of consciousness' - this is not possible.

"If, monks, a monk's lust for the form element is abandoned. With the abandoning of lust, the basis is cut off, there is no support for consciousness. If towards the feeling element... if towards the perception element... if towards the formations element... if, monks, a monk's lust for the consciousness element is abandoned. With the abandoning of lust, the basis is cut off, there is no support for consciousness. That consciousness, being unestablished, not increasing, is liberated without formation. Being liberated, it is stable. Being stable, it is content. Being content, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' The second.

3.

The Discourse on the Inspired Utterance

55. At Sāvatthī. There the Blessed One made this inspired utterance - "'It might not be, and it might not be mine, it might not have been, it will not be mine' - a monk resolving thus would cut off the lower fetters." When this was said, a certain monk said this to the Blessed One - "But how, Venerable Sir, 'It might not be, and it might not be mine, it might not have been, it will not be mine' - how would a monk resolving thus cut off the lower fetters?"

"Here, monk, an unlearned worldling who does not see the noble ones...etc... undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form. Feeling... perception... formations... He regards consciousness as self, or self as possessing consciousness; consciousness as in self, or self as in consciousness.

He does not understand as it really is impermanent form as 'form is impermanent', does not understand as it really is impermanent feeling as 'feeling is impermanent', does not understand as it really is impermanent perception as 'perception is impermanent', does not understand as it really is impermanent formations as 'formations are impermanent', does not understand as it really is impermanent consciousness as 'consciousness is impermanent'.

He does not understand as it really is suffering form as 'form is suffering', suffering feeling... suffering perception... suffering formations... does not understand as it really is suffering consciousness as 'consciousness is suffering'.

He does not understand as it really is non-self form as 'form is non-self', does not understand as it really is non-self feeling as 'feeling is non-self', does not understand as it really is non-self perception as 'perception is non-self', does not understand as it really is non-self formations as 'formations are non-self', does not understand as it really is non-self consciousness as 'consciousness is non-self'.

He does not understand as it really is conditioned form as 'form is conditioned', conditioned feeling... conditioned perception... conditioned formations... does not understand as it really is conditioned consciousness as 'consciousness is conditioned'. does not understand as it really is 'form will be exterminated'. 'feeling will be exterminated'... 'perception will be exterminated'... 'formations will be exterminated'... does not understand as it really is 'consciousness will be exterminated'.

"And the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not regard form as self...etc... not feeling... not perception... not formations... does not regard consciousness as self.

He understands as it really is impermanent form as 'form is impermanent'. impermanent feeling... impermanent perception... impermanent formations... He understands as it really is impermanent consciousness as 'consciousness is impermanent'. suffering form...etc... suffering consciousness... non-self form...etc... non-self consciousness... conditioned form...etc... He understands as it really is conditioned consciousness as 'consciousness is conditioned'. He understands as it really is 'form will be exterminated'. Feeling... perception... formations... He understands as it really is 'consciousness will be exterminated'.

"Through the extermination of form, the extermination of feeling, the extermination of perception, the extermination of formations, the extermination of consciousness, thus, monk, 'It might not be, and it might not be mine, it might not have been, it will not be mine' - a monk resolving thus would cut off the lower fetters." "A monk resolving thus, Venerable Sir, would cut off the lower fetters."

"But how, Venerable Sir, by knowing and seeing in what way does the immediate destruction of taints come to be?" "Here, monk, an unlearned worldling becomes anxious about an unreal state. This anxiety, monk, of the unlearned worldling is - 'It might not be, and it might not be mine, it might not have been, it will not be mine'."

"But, monk, the learned noble disciple does not become anxious about an unreal state. This is not a fear, monk, for the learned noble disciple - 'It might not be, and it might not be mine, it might not have been, it will not be mine'. When consciousness, monk, stands engaged with form, it might stand with form as its object, with form as its support, with delight as its refreshment, and might reach growth, increase and expansion. When consciousness, monk, stands engaged with feeling... When consciousness, monk, stands engaged with perception... When consciousness, monk, stands engaged with formations, it might stand with formations as its object, with formations as its support, with delight as its refreshment, and might reach growth, increase and expansion.

"If a monk were to say: 'Apart from form, apart from feeling, apart from perception, apart from formations, I will proclaim the coming or going or passing away or rebirth or growth or increase or expansion of consciousness' - this is not possible.

"If, monk, a monk's lust for the form element is abandoned. With the abandoning of lust, the basis is cut off, there is no support for consciousness. If, monk, a monk's... if, monk, a monk's... if, monk, a monk's... if, monk, a monk's lust for the consciousness element is abandoned. With the abandoning of lust, the basis is cut off, there is no support for consciousness. That consciousness, being unestablished, not increasing, is liberated without volitional formation. Being liberated, it is stable. Being stable, it is content. Being content, he is not agitated. Not being agitated, he personally attains Nibbāna. 'Birth is destroyed...etc... there is no more coming to any state of being,' he understands. This, monk, is how the immediate destruction of the taints occurs for one who knows and sees thus." Third.

4.

The Discourse on the Full Understanding of Clinging

56. At Sāvatthī. "Monks, there are these five aggregates of clinging. What are the five? The aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. "So long, monks, as I did not directly know as it really is these five aggregates of clinging by way of the fourfold round, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. "But when, monks, I directly knew as it really is these five aggregates of clinging by way of the fourfold round, then I, monks, in this world...etc... among deities and human beings claimed to have awakened to the unsurpassed perfect enlightenment."

"And what is the fourfold round? I understood form, I understood the origin of form, I understood the cessation of form, I understood the way leading to the cessation of form; feeling... perception... formations... I understood consciousness, I understood the origin of consciousness, I understood the cessation of consciousness, I understood the way leading to the cessation of consciousness.

"And what, monks, is form? The four great elements and the form derived from the four great elements. This, monks, is called form. With the origin of nutriment, there is the origin of form; with the cessation of nutriment, there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form, namely - right view... etc... right concentration.

Monks, whatever ascetics or brahmins who, having directly known form thus, having directly known the origin of form thus, having directly known the cessation of form thus, having directly known the way leading to the cessation of form thus, are practising for revulsion, dispassion, and cessation regarding form, they are practising well. Those who are practising well, they find a firm footing in this Teaching and Discipline.

"But, monks, whatever ascetics or brahmins who, having directly known form thus...etc... having directly known the way leading to the cessation of form thus, they are well liberated through non-clinging due to revulsion, dispassion, and cessation regarding form. Those who are well liberated are consummate ones. For those who are consummate ones, there is no describing their round of existence.

"And what, monks, is feeling? Monks, there are these six classes of feeling - feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This, monks, is called feeling. With the origin of contact there is origin of feeling; with the cessation of contact there is cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling, namely - right view... etc... right concentration.

"Monks, whatever ascetics or brahmins who, having directly known feeling thus, having directly known the origin of feeling thus, having directly known the cessation of feeling thus, having directly known the way leading to the cessation of feeling thus, are practising for revulsion, dispassion, and cessation regarding feeling, they are practising well. Those who are practising well, they find a firm footing in this Teaching and Discipline.

"But, monks, whatever ascetics or brahmins who, having directly known feeling thus...etc... having directly known the way leading to the cessation of feeling thus...etc... there is no describing their round of existence.

"And what, monks, is perception? Monks, there are these six classes of perception - perception of form, perception of sound, perception of odour, perception of taste, perception of tactile object, perception of mental phenomena. This, monks, is called perception. With the origin of contact there is origin of perception; with the cessation of contact there is cessation of perception. This Noble Eightfold Path is the way leading to the cessation of perception, namely - right view... etc... right concentration...etc... there is no describing their round of existence.

"And what, monks, are formations? Monks, there are these six classes of volition - volition regarding form, volition regarding sound, volition regarding odour, volition regarding taste, volition regarding tactile objects, volition regarding mind-objects. These, monks, are called formations. With the origin of contact there is origin of formations; with the cessation of contact there is cessation of formations. This Noble Eightfold Path is the way leading to the cessation of formations, namely - right view... etc... right concentration.

"Monks, whatever ascetics or brahmins who, having directly known formations thus, having directly known the origin of formations thus, having directly known the cessation of formations thus, having directly known the way leading to the cessation of formations thus, are practising for revulsion, dispassion, and cessation regarding formations, they are practising well. Those who are practising well, they find a firm footing in this Teaching and Discipline.

"But, monks, whatever ascetics or brahmins who, having directly known formations thus, having directly known the origin of formations thus, having directly known the cessation of formations thus, having directly known the way leading to the cessation of formations thus, they are well liberated through non-clinging due to revulsion, dispassion, and cessation regarding formations. Those who are well liberated are consummate ones. For those who are consummate ones, there is no describing their round of existence.

"And what, monks, is consciousness? Monks, there are these six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This, monks, is called consciousness. With the origin of name-and-form there is origin of consciousness; with the cessation of name-and-form there is cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness, namely - right view... etc... right concentration.

Monks, whatever ascetics or brahmins who, having directly known consciousness thus, having directly known the origin of consciousness thus, having directly known the cessation of consciousness thus, having directly known the way leading to the cessation of consciousness thus, are practising for revulsion, dispassion, and cessation regarding consciousness, they are practising well. Those who are practising well, they find a firm footing in this Teaching and Discipline.

"But, monks, whatever ascetics or brahmins who, having directly known consciousness thus, having directly known the origin of consciousness thus, having directly known the cessation of consciousness thus, having directly known the way leading to the cessation of consciousness thus, they are well liberated through non-clinging due to revulsion, dispassion, and cessation regarding consciousness. Those who are well liberated are consummate ones. For those who are consummate ones, there is no describing their round of existence. Fourth.

5.

Seven States Discourse

57. At Sāvatthī. "Monks, a monk who is skilled in seven cases, who is a threefold investigator, is called in this Teaching and Discipline a consummate one who has lived the life, a supreme person. And how, monks, is a monk skilled in seven cases? Here, monks, a monk understands form, understands the origin of form, understands the cessation of form, understands the way leading to the cessation of form; understands the gratification in form, understands the danger in form, understands the escape from form; understands feeling... perception... formations... understands consciousness, understands the origin of consciousness, understands the cessation of consciousness, understands the way leading to the cessation of consciousness; understands the gratification in consciousness, understands the danger in consciousness, understands the escape from consciousness.

"And what, monks, is form? The four great elements and the form derived from the four great elements. This, monks, is called form. With the origin of nutriment, there is the origin of form; with the cessation of nutriment, there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form, namely - right view... etc... right concentration.

Whatever pleasure and joy arise dependent on form - this is the gratification in form. That form is impermanent, suffering, and subject to change - this is the danger in form. The removal of desire and lust, the abandoning of desire and lust for form - this is the escape from form.

"Monks, whatever ascetics or brahmins who, having directly known form thus, having directly known the origin of form thus, having directly known the cessation of form thus, having directly known the way leading to the cessation of form thus; having directly known the gratification of form thus, having directly known the danger of form thus, having directly known the escape from form thus, are practising for revulsion, dispassion, and cessation regarding form, they are practising well. Those who are practising well, they find a firm footing in this Teaching and Discipline.

"But, monks, whatever ascetics or brahmins who, having directly known form thus, having directly known the origin of form thus, having directly known the cessation of form thus, having directly known the way leading to the cessation of form thus; having directly known the gratification of form thus, having directly known the danger of form thus, having directly known the escape from form thus, they are well liberated through non-clinging due to revulsion, dispassion, and cessation regarding form. Those who are well liberated are consummate ones. For those who are consummate ones, there is no describing their round of existence.

"And what, monks, is feeling? Monks, there are these six classes of feeling - feeling born of eye-contact...etc... feeling born of mind-contact. This, monks, is called feeling. With the origin of contact there is origin of feeling; with the cessation of contact there is cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling, namely - right view... etc... right concentration.

Whatever pleasure and joy arise dependent on feeling - this is the gratification in feeling. When feeling is impermanent, suffering, and subject to change - this is the danger in feeling. The removal of desire and lust, the abandoning of desire and lust for feeling - this is the escape from feeling.

"Monks, whatever ascetics or brahmins who, having directly known feeling thus, having directly known the origin of feeling thus, having directly known the cessation of feeling thus, having directly known the way leading to the cessation of feeling thus; having directly known the gratification of feeling thus, having directly known the danger of feeling thus, having directly known the escape from feeling thus, are practising for revulsion, dispassion, and cessation regarding feeling, they are practising well. Those who are practising well, they find a firm footing in this Teaching and Discipline.

"But, monks, whatever ascetics or brahmins who, having directly known feeling thus...etc... there is no describing their round of existence.

"And what, monks, is perception? Monks, there are these six classes of perception - perception of form, perception of sound, perception of odour, perception of taste, perception of tactile object, perception of mental phenomena. This, monks, is called perception. With the origin of contact there is origin of perception; with the cessation of contact there is cessation of perception. This Noble Eightfold Path is the way leading to the cessation of perception, namely - right view... etc... right concentration...etc... there is no describing their round of existence.

"And what, monks, are formations? Monks, there are these six classes of volition - volition regarding form, volition regarding sound, volition regarding odour, volition regarding taste, volition regarding tactile objects, volition regarding mind-objects. These, monks, are called formations. With the origin of contact there is origin of formations; with the cessation of contact there is cessation of formations. This Noble Eightfold Path is the way leading to the cessation of formations, namely - right view... etc... right concentration.

Whatever pleasure and joy arise dependent on formations - this is the gratification in formations. When formations are impermanent, suffering, and subject to change - this is the danger in formations. The removal of desire and lust, the abandoning of desire and lust for formations - this is the escape from formations.

"Monks, whatever ascetics or brahmins who, having directly known formations thus, having directly known the origin of formations thus, having directly known the cessation of formations thus, having directly known the way leading to the cessation of formations thus...etc... are practising for revulsion, dispassion, and cessation regarding formations, they are practising well. Those who are practising well, they find a firm footing in this Teaching and Discipline...etc... there is no describing their round of existence.

"And what, monks, is consciousness? Monks, there are these six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This, monks, is called consciousness. With the origin of name-and-form there is origin of consciousness; with the cessation of name-and-form there is cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness, namely - right view... etc... right concentration.

Whatever pleasure and joy arise dependent on consciousness - this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change - this is the danger in consciousness. The removal of desire and lust, the abandoning of desire and lust for consciousness - this is the escape from consciousness.

"Monks, whatever ascetics or brahmins who, having directly known consciousness thus, having directly known the origin of consciousness thus, having directly known the cessation of consciousness thus, having directly known the way leading to the cessation of consciousness thus; having directly known the gratification of consciousness thus, having directly known the danger of consciousness thus, having directly known the escape from consciousness thus, are practising for revulsion, dispassion, and cessation regarding consciousness, they are practising well. Those who are practising well, they find a firm footing in this Teaching and Discipline.

"But, monks, whatever ascetics or brahmins who, having directly known consciousness thus, having directly known the origin of consciousness thus, having directly known the cessation of consciousness thus, having directly known the way leading to the cessation of consciousness thus; having directly known the gratification of consciousness thus, having directly known the danger of consciousness thus, having directly known the escape from consciousness thus, they are well liberated through non-clinging due to revulsion, dispassion, and cessation regarding consciousness. Those who are well liberated are consummate ones. For those who are consummate ones, there is no describing their round of existence. This, monks, is how a monk is skilled in seven cases.

"And how, monks, is a monk a threefold investigator? Here, monks, a monk investigates in terms of elements, investigates in terms of sense bases, investigates in terms of dependent origination. This, monks, is how a monk is a threefold investigator. Monks, a monk who is skilled in seven cases and is a threefold investigator is called in this Teaching and Discipline a consummate one who has lived the life, 'a supreme person'. Fifth.

6.

The Perfectly Enlightened One

58. At Sāvatthī. "Monks, the Truth Finder, an Arahant, a Perfectly Enlightened One, is liberated through non-clinging due to revulsion, dispassion, and cessation regarding form, and is called a Perfectly Enlightened One. Monks, a monk liberated by wisdom is liberated through non-clinging due to revulsion, dispassion, and cessation regarding form, and is called one liberated by wisdom.

"Monks, the Truth Finder, an Arahant, a Perfectly Enlightened One, is liberated through non-clinging due to revulsion, dispassion, and cessation regarding feeling, and is called a Perfectly Enlightened One. Monks, a monk liberated by wisdom is liberated through non-clinging due to revulsion...etc... and is called one liberated by wisdom.

"Monks, the Truth Finder, an Arahant, a Perfectly Enlightened One, regarding perception... of formations... is liberated through non-clinging due to revulsion, dispassion, and cessation regarding consciousness, and is called a Perfectly Enlightened One. Monks, a monk liberated by wisdom is liberated through non-clinging due to revulsion, dispassion, and cessation regarding consciousness, and is called one liberated by wisdom.

"There, monks, what is the distinction, what is the disparity, what is the difference between the Truth Finder, an Arahant, a Perfectly Enlightened One, and a monk liberated by wisdom?" "Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it." "Then listen, monks, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, the Truth Finder, an Arahant, a Perfectly Enlightened One, is the originator of the unoriginated path, the producer of the unproduced path, the declarer of the undeclared path; he is the knower of the path, the discoverer of the path, the one skilled in the path; Monks, disciples now dwell following the path, becoming endowed with it afterwards. This, monks, is the distinction, this is the disparity, this is the difference between the Truth Finder, an Arahant, a Perfectly Enlightened One, and a monk liberated by wisdom." Sixth.

7.

The Discourse on the Characteristic of Non-self

59. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the group of five monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Form, monks, is non-self. If, monks, form were self, this form would not lead to affliction, and it would be possible with regard to form: 'Let my form be thus, let my form not be thus'. But because, monks, form is non-self, therefore form leads to affliction, and it is not possible with regard to form: 'Let my form be thus, let my form not be thus'.

"Feeling is non-self. If, monks, feeling were self, this feeling would not lead to affliction, and it would be possible with regard to feeling: 'Let my feeling be thus, let my feeling not be thus'. But because, monks, feeling is non-self, therefore feeling leads to affliction, and it is not possible with regard to feeling: 'Let my feeling be thus, let my feeling not be thus'.

Perception is non-self...etc... formations are non-self. If, monks, formations were self, these formations would not lead to affliction, and it would be possible with regard to formations: 'Let my formations be thus, let my formations not be thus'. But because, monks, formations are non-self, therefore formations lead to affliction, and it is not possible with regard to formations: 'Let my formations be thus, let my formations not be thus'.

Consciousness is non-self. If, monks, consciousness were self, this consciousness would not lead to affliction, and it would be possible with regard to consciousness: 'Let my consciousness be thus, let my consciousness not be thus'. But because, monks, consciousness is non-self, therefore consciousness leads to affliction, and it is not possible with regard to consciousness: 'Let my consciousness be thus, let my consciousness not be thus'.

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir."

"Therefore, monks, whatever form - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form - should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self.' Whatever feeling - whether past, future, or present, internal or external...etc... far or near - all feeling - should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self.'

"Whatever perception...etc... whatever formations - whether past, future, or present, internal or external...etc... far or near - all formations - should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self.'

"Whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness - should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self.'

"Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

This is what the Blessed One said. Delighted, the group of five monks rejoiced in what the Blessed One had said.

And while this explanation was being spoken, the minds of the group of five monks were liberated from the taints through not clinging. Seventh.

8.

The Discourse to Mahāli

60. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Licchavi Mahāli approached the Blessed One... etc... Seated to one side, the Licchavi Mahāli said this to the Blessed One -

"Venerable Sir, Pūraṇa Kassapa says thus - 'There is no cause, no condition for the defilement of beings; beings are defiled without cause or condition. There is no cause, no condition for the purification of beings; beings are purified without cause or condition.' "What does the Blessed One say about this?"

"There is, Mahāli, cause, there is condition for the defilement of beings; beings are defiled with cause and condition. There is, Mahāli, cause, there is condition for the purification of beings; beings are purified with cause and condition."

"What, venerable sir, is the cause, what is the condition for the defilement of beings; "How are beings defiled with cause and condition?"

"If, Mahāli, form were exclusively suffering, followed by suffering, descended into suffering, not descended into happiness, beings would not become enamoured with form. But because, Mahāli, form is happiness, followed by happiness, descended into happiness, not descended into suffering, therefore beings become enamoured with form; due to infatuation they become fettered; due to bondage they become defiled. This, Mahāli, is the cause, this is the condition for the defilement of beings; thus beings are defiled with cause and condition.

"If, Mahāli, feeling were exclusively suffering, followed by suffering, descended into suffering, not descended into happiness, beings would not become enamoured with feeling. But because, Mahāli, feeling is happiness, followed by happiness, descended into happiness, not descended into suffering, therefore beings become enamoured with feeling; due to infatuation they become fettered; due to bondage they become defiled. This too, Mahāli, is the cause, this is the condition for the defilement of beings. Thus beings are defiled with cause and condition.

"If, Mahāli, perception...etc... "If, Mahāli, formations were exclusively suffering, followed by suffering, descended into suffering, not descended into happiness, beings would not become enamoured with formations. But because, Mahāli, formations are happiness, followed by happiness, descended into happiness, not descended into suffering, therefore beings become enamoured with formations; due to infatuation they become fettered; due to bondage they become defiled. This too, Mahāli, is the cause, this is the condition for the defilement of beings. Thus beings are defiled with cause and condition.

"If, Mahāli, consciousness were exclusively suffering, followed by suffering, descended into suffering, not descended into happiness, beings would not become enamoured with consciousness. But because, Mahāli, consciousness is happiness, followed by happiness, descended into happiness, not descended into suffering, therefore beings become enamoured with consciousness; due to infatuation they become fettered; due to bondage they become defiled. This too, Mahāli, is the cause, this is the condition for the defilement of beings. Thus beings are defiled with cause and condition."

"What, venerable sir, is the cause, what is the condition for the purification of beings; "How are beings purified with cause and condition?" "If, Mahāli, form were exclusively happiness, followed by happiness, descended into happiness, not descended into suffering, beings would not become disenchanted with form. But because, Mahāli, form is suffering, followed by suffering, descended into suffering, not descended into happiness, therefore beings become disenchanted with form; being disenchanted, they become dispassionate; through dispassion they are purified. This, Mahāli, is the cause, this is the condition, for the purification of beings. Thus beings are purified with cause and condition."

"If, Mahāli, feeling were exclusively happiness...etc... "If, Mahāli, perception...etc... "If, Mahāli, formations were exclusively happiness...etc... "If, Mahāli, consciousness were exclusively happiness, followed by happiness, descended into happiness, not descended into suffering, beings would not become disenchanted with consciousness. But because, Mahāli, consciousness is suffering, followed by suffering, descended into suffering, not descended into happiness, therefore beings become disenchanted with consciousness; being disenchanted, they become dispassionate; through dispassion they are purified. This, Mahāli, is the cause, this is the condition, for the purification of beings. Thus beings are purified with cause and condition." The eighth.

9.

The Discourse on Burning

61. At Sāvatthī. "Form, monks, is burning, feeling is burning, perception is burning, formations are burning, consciousness is burning. Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling... disenchanted with perception... disenchanted with formations... becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Ninth.

10.

The Discourse on Language

62. At Sāvatthī. "There are, monks, these three pathways of language, pathways of designation, pathways of description, that are unmixed, that have never been mixed, that are not being mixed, that will not be mixed, that are not rejected by wise ascetics and brahmins. Which three? Whatever form, monks, that is past, ceased, and changed, its term is 'was', its designation is 'was', its description is 'was'; its term is not 'is', its term is not 'will be'.

Whatever feeling that is past, ceased, and changed, its term is 'was', its designation is 'was', its description is 'was'; its term is not 'is', its term is not 'will be'.

"Whatever perception... whatever formations that are past, ceased, and changed, their term is 'were', their designation is 'were', their description is 'were'; their term is not 'are', their term is not 'will be'.

"Whatever consciousness that is past, ceased, and changed, its term is 'was', its designation is 'was', its description is 'was'; its term is not 'is', its term is not 'will be'.

"Whatever form, monks, that is unborn, unmanifested, its term is 'will be', its designation is 'will be', its description is 'will be'; its term is not 'is', its term is not 'was'.

Whatever feeling that is unborn, unmanifested, its term is 'will be', its designation is 'will be', its description is 'will be'; its term is not 'is', its term is not 'was'.

"Whatever perception... whatever formations that are unborn, unmanifested, their term is 'will be', their designation is 'will be', their description is 'will be'; their term is not 'are', their term is not 'were'.

"Whatever consciousness that is unborn, unmanifested, its term is 'will be', its designation is 'will be', its description is 'will be'; its term is not 'is', its term is not 'was'.

"Whatever form, monks, that is born, manifested, its term is 'is', its designation is 'is', its description is 'is'; its term is not 'was', its term is not 'will be'.

Whatever feeling that is born, manifested, its term is 'is', its designation is 'is', its description is 'is'; its term is not 'was', its term is not 'will be'.

"Whatever perception... whatever formations have been born, have appeared, their term is 'are', their designation is 'are', their description is 'are'; their term is not 'were', their term is not 'will be'.

"Whatever consciousness that is born, manifested, its term is 'is', its designation is 'is', its description is 'is'; its term is not 'was', its term is not 'will be'.

"These, monks, are the three pathways of language, pathways of designation, pathways of description, that are unmixed, that have never been mixed, that are not being mixed, that will not be mixed, that are not rejected by wise ascetics and brahmins. Even those Ukkalas, Vassa-Bhaññas, who were proponents of the doctrines of non-causality, of the inefficacy of action, and of nihilism, did not think these three pathways of language, designation, and description deserved censure and rejection. What is the reason for this? For fear of blame, attack, hostility and censure.

The Chapter on Involvement, the sixth.

Here is its summary -

7.

The Chapter on the Worthy Ones

1.

Discourse on Clinging

63. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute." "When clinging, monk, one is imprisoned by the Evil One; when not clinging, one is freed from the Evil One." "Understood, Blessed One, understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Venerable Sir, when clinging to form, one is imprisoned by Māra; when not clinging, one is freed from the Evil One. When clinging to feeling, one is imprisoned by Māra; when not clinging, one is freed from the Evil One. Perception... formations... when clinging to consciousness, one is imprisoned by Māra; when not clinging, one is freed from the Evil One. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. When clinging to form, monk, one is imprisoned by Māra; when not clinging, one is freed from the Evil One. Feeling... perception... formations... when clinging to consciousness, one is imprisoned by Māra; when not clinging, one is freed from the Evil One. Monk, the meaning of what I have stated in brief should be seen in detail thus."

Then that monk, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And that monk became one of the Arahants. First.

2.

Conceiving Discourse

64. At Sāvatthī. Then a certain monk...etc... Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief...etc... ardent and resolute." "When conceiving, monk, one is imprisoned by the Evil One; when not conceiving, one is freed from the Evil One." "Understood, Blessed One, understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Venerable Sir, when conceiving form, one is imprisoned by Māra; when not conceiving, one is freed from the Evil One. Feeling... perception... formations... when conceiving consciousness, one is imprisoned by Māra; when not conceiving, one is freed from the Evil One. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. When conceiving form, monk, one is imprisoned by Māra; when not conceiving, one is freed from the Evil One. Feeling... perception... formations... when conceiving consciousness, one is imprisoned by Māra; when not conceiving, one is freed from the Evil One. Monk, the meaning of what I have stated in brief should be seen in detail thus"...etc... And that monk became one of the Arahants. The second.

3.

The Discourse on Seeking Delight

65. At Sāvatthī. Then a certain monk...etc... Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me in brief...etc... ardent and resolute." "When seeking delight, monk, one is imprisoned by the Evil One; when not seeking delight, one is freed from the Evil One." "Understood, Blessed One, understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Venerable Sir, when seeking delight in form, one is imprisoned by Māra; when not seeking delight, one is freed from the Evil One. Feeling... perception... formations... when seeking delight in consciousness, one is imprisoned by Māra; when not seeking delight, one is freed from the Evil One. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. When seeking delight in form, monk, one is imprisoned by Māra; when not seeking delight, one is freed from the Evil One. Feeling... perception... formations... when seeking delight in consciousness, one is imprisoned by Māra; when not seeking delight, one is freed from the Evil One. Monk, the meaning of what I have stated in brief should be seen in detail thus"...etc... And that monk became one of the Arahants. Third.

4.

Discourse on Impermanence

66. At Sāvatthī. Then a certain monk...etc... Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief...etc... ardent and resolute." "Whatever, monk, is impermanent; therein your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Form, Venerable Sir, is impermanent; therein my desire should be abandoned. Feeling... perception... formations... consciousness is impermanent; therein my desire should be abandoned. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. Form, monk, is impermanent; therein your desire should be abandoned. Feeling is impermanent... perception... formations... consciousness is impermanent; therein indeed your desire should be abandoned. Monk, the meaning of what I have stated in brief should be seen in detail thus"...etc... And that monk became one of the Arahants. Fourth.

5.

Discourse on Suffering

67. At Sāvatthī. Then a certain monk...etc... Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief...etc... ardent and resolute." "Whatever, monk, is suffering; therein your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Form, Venerable Sir, is suffering; therein my desire should be abandoned. Feeling... perception... formations... consciousness is suffering; therein my desire should be abandoned. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. Form, monk, is suffering; therein your desire should be abandoned. Feeling... perception... formations... consciousness is suffering; therein your desire should be abandoned. Monk, the meaning of what I have stated in brief should be seen in detail thus"...etc... And that monk became one of the Arahants. Fifth.

6.

Non-self Discourse

68. At Sāvatthī. Then a certain monk...etc... Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief...etc... ardent and resolute." "Monk, what is non-self; therein your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Form, Venerable Sir, is non-self; therein my desire should be abandoned. Feeling... perception... formations... consciousness is non-self; therein my desire should be abandoned. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. Form, monk, is non-self; therein your desire should be abandoned. Feeling... perception... formations... consciousness is non-self; therein your desire should be abandoned. Monk, the meaning of what I have stated in brief should be seen in detail thus"...etc... And that monk became one of the Arahants. Sixth.

7.

The Discourse on What Does Not Belong to Self

69. At Sāvatthī. Then a certain monk...etc... Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief...etc... might dwell." "Whatever, monk, does not belong to self; therein your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Form, Venerable Sir, does not belong to self; therein my desire should be abandoned. Feeling... perception... formations... consciousness does not belong to self; therein my desire should be abandoned. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. Form, monk, does not belong to self; therein your desire should be abandoned. Feeling... perception... formations... consciousness does not belong to self; therein your desire should be abandoned. Monk, the meaning of what I have stated in brief should be seen in detail thus"...etc... And that monk became one of the Arahants. Seventh.

8.

The Discourse on the Maintenance of What is Enticing

70. At Sāvatthī. Then a certain monk...etc... Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which...etc... might dwell." "Whatever, monk, is established as enticing; therein your desire should be abandoned." "Understood, Blessed One; understood, Fortunate One."

"But how, monk, do you understand in detail the meaning of what I have stated in brief?" "Venerable Sir, form is established as enticing; therein my desire should be abandoned. Feeling... perception... formations... consciousness is established as enticing; therein my desire should be abandoned. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, monk! Good indeed, monk, that you understand in detail the meaning of what I have stated in brief. Form, monk, is established as enticing; therein your desire should be abandoned. Feeling... perception... formations... consciousness is established as enticing; therein your desire should be abandoned. Monk, the meaning of what I have stated in brief should be seen in detail thus"...etc... And that monk became one of the Arahants. The eighth.

9.

The Discourse to Rādha

71. At Sāvatthī. Then the Venerable Rādha approached the Blessed One; having approached, he said this to the Blessed One - "But how, Venerable Sir, by knowing and seeing in what way do the underlying tendencies to I-making, mine-making, and conceit not occur in regard to this conscious body and all external signs?" "Whatever form, Rādha - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form - should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present...etc... far or near - all consciousness - should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. This, Rādha, is how by knowing and seeing thus, the underlying tendencies to I-making, mine-making, and conceit do not occur in regard to this conscious body and all external signs."...etc... And the Venerable Rādha became one of the Arahants. Ninth.

10.

The Discourse to Surādha

72. At Sāvatthī. Then the Venerable Surādha said this to the Blessed One - "But how, Venerable Sir, by knowing and seeing in what way is the mind regarding this conscious body and all external signs freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated?" "Whatever form, Surādha, whether past, future, or present...etc... far or near - all form - having seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self', is liberated through non-clinging. Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness - having seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self', is liberated through non-clinging. This, Surādha, is how by knowing and seeing thus, the mind regarding this conscious body and all external signs is freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated."...etc... And the Venerable Surādha became one of the Arahants. Tenth.

The Chapter on the Worthy Ones, the seventh.

Here is its summary -

8.

The Chapter on Being Devoured

1.

The Discourse on Gratification

73. At Sāvatthī. "Monks, the unlearned ordinary person does not understand as it really is the gratification, danger, and escape regarding form. In feeling... in perception... of formations... does not understand as it really is the gratification, danger, and escape regarding consciousness. But monks, the learned noble disciple understands as it really is the gratification, danger, and escape regarding form. Feeling... in perception... of formations... understands as it really is the gratification, danger, and escape regarding consciousness." First.

2.

The Discourse on Origin

74. At Sāvatthī. "Monks, the unlearned ordinary person does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding form. In feeling... in perception... of formations... does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding consciousness. But monks, the learned noble disciple understands as it really is the origin, disappearance, gratification, danger, and escape regarding form. In feeling... in perception... of formations... understands as it really is the origin, disappearance, gratification, danger, and escape regarding consciousness." The second.

3.

The Second Discourse on Origin

75. At Sāvatthī. "Monks, the learned noble disciple understands as it really is the origin, disappearance, gratification, danger, and escape regarding form. In feeling... in perception... of formations... understands as it really is the origin, disappearance, gratification, danger, and escape regarding consciousness." Third.

4.

The Discourse on the Arahant

76. At Sāvatthī. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Feeling... perception... formations... consciousness is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'."

"Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling... disenchanted with perception... disenchanted with formations... becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Monks, as far as there are abodes of beings, as far as the peak of existence, these are the foremost, these are the best in the world, that is, the Arahants.

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

5.

The Second Discourse on the Arahant

77. At Sāvatthī. "Form, monks, is impermanent. What is impermanent is suffering; what is suffering is non-self; what is non-self should be seen as 'This is not mine, I am not this, this is not my self'...etc... this should be seen as it really is with right wisdom."

"Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling... disenchanted with perception... disenchanted with formations... becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Monks, as far as there are abodes of beings, as far as the peak of existence, these are the foremost, these are the best in the world, that is, the Arahants. Fifth.

6.

Lion Discourse

78. At Sāvatthī. "Monks, the lion, king of beasts, emerges from his lair in the evening; having emerged from his lair, he stretches; having stretched, he surveys all four directions; having surveyed all four directions, he roars his lion's roar three times; having roared his lion's roar three times, he sets out for his hunting ground. Whatever living beings among animals, monks, hear the sound of the lion, king of beasts, roaring; most of them are filled with fear, urgency and terror; those living in holes enter their holes; those living in water enter the water; those living in the forest enter the forest; birds resort to the sky. Even those royal bull elephants in villages, towns and capital cities, monks, bound with strong leather bonds, breaking and shattering those bonds, frightened, voiding their urine and excrement, flee here and there. So mighty, monks, is the lion, king of beasts, among animals, so influential, so powerful."

"Even so, monks, when a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. He teaches the Teaching - 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling... Such is perception... Such is formations... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' Even those deities, monks, who are long-lived, beautiful, abounding in happiness, dwelling for a long time in high palaces, having heard the Teaching of the Truth Finder, most of them are filled with fear, urgency and terror - 'Indeed, friend, while being impermanent, we thought we were permanent. Indeed, friend, while being unstable, we thought we were stable. Indeed, friend, while being non-eternal, we thought we were eternal. Indeed, friend, we too are impermanent, unstable, non-eternal, included in personal existence.' So mighty, monks, is the Truth Finder in relation to the world with its deities, so influential, so powerful." This is what the Blessed One said...etc... The Teacher said this -

7.

The Discourse on What is to be Eaten

79. At Sāvatthī. "Monks, whatever ascetics or brahmins who recollect their manifold past lives, all of them recollect the five aggregates subject to clinging or one or other of them. What are the five? 'Such was my form in the past course' - thus indeed, monks, when recollecting, one recollects only form. 'Such was my feeling in the past course' - thus indeed, monks, when recollecting, one recollects only feeling. 'Such was my perception in the past course'... 'Such were my formations in the past course'... 'Such was my consciousness in the past course' - thus indeed, monks, when recollecting, one recollects only consciousness."

"And what, monks, would you say is form? "It is afflicted, monks, therefore it is called 'form'. By what is it afflicted? It is afflicted by cold, it is afflicted by heat, it is afflicted by hunger, it is afflicted by thirst, it is afflicted by contact with flies, mosquitoes, wind, sun, and creeping things. "It is afflicted, monks, therefore it is called 'form'.

"And what, monks, would you say is feeling? "It feels, monks, therefore it is called 'feeling'. And what does one feel? One feels pleasure, one feels pain, and one feels neither-pain-nor-pleasure. "It feels, monks, therefore it is called 'feeling'.

"And what, monks, do you say is perception? "It perceives, monks, therefore it is called 'perception'. And what does one perceive? One perceives blue, one perceives yellow, one perceives red, one perceives white. "It perceives, monks, therefore it is called 'perception'.

"And what, monks, do you say are formations? "They construct the conditioned, monks, therefore they are called 'formations'. And what conditioned do they construct? They construct form for its nature as form, they construct feeling for its nature as feeling, they construct perception for its nature as perception, they construct formations for their nature as formations, they construct consciousness for its nature as consciousness. "They construct the conditioned, monks, therefore they are called 'formations'.

"And what, monks, do you say is consciousness? "It cognizes, monks, therefore it is called 'consciousness'. "And what does it cognize? It cognizes what is sour, what is bitter, what is pungent, what is sweet, what is sharp, what is mild, what is salty, what is unsalty. "It cognizes, monks, therefore it is called 'consciousness'.

Therein, monks, the learned noble disciple reflects thus: 'I am now being devoured by form. In the past course of time too I was devoured by form in the same way as I am now being devoured by present form. If I were to delight in future form, in the future course of time too I would be devoured by form in the same way as I am now being devoured by present form.' Having reflected thus, he is indifferent towards past form; does not delight in future form; practises for revulsion, dispassion, and cessation regarding present form.

'I am now being devoured by feeling. In the past course of time too I was devoured by feeling in the same way as I am now being devoured by present feeling. If I were to delight in future feeling; in the future course of time too I would be devoured by feeling in the same way as I am now being devoured by present feeling.' Having reflected thus, he is indifferent towards past feeling; does not delight in future feeling; practises for revulsion, dispassion, and cessation regarding present feeling.

'I am now being devoured by perception...etc... I am now being devoured by formations. In the past course of time too I was devoured by formations in the same way as I am now being devoured by present formations. If I were to delight in future formations; in the future course of time too I would be devoured by formations in the same way as I am now being devoured by present formations.' Having reflected thus, he is indifferent towards past formations; does not delight in future formations; practises for revulsion, dispassion, and cessation regarding present formations.

'I am now being devoured by consciousness. In the past course of time too I was devoured by consciousness in the same way as I am now being devoured by present consciousness. If I were to delight in future consciousness; in the future course of time too I would be devoured by consciousness in the same way as I am now being devoured by present consciousness.' Having reflected thus, he is indifferent towards past consciousness; does not delight in future consciousness; practises for revulsion, dispassion, and cessation regarding present consciousness.

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Therefore, monks, whatever form - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form - should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self.' Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present...etc... far or near - all consciousness - should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'."

"This, monks, is called a noble disciple who diminishes, not accumulates; abandons, does not cling; disperses, does not accumulate; dispels, does not collect. And what does one diminish, not accumulate? One diminishes form, does not accumulate it; feeling... perception... formations... diminishes consciousness, does not accumulate it. And what does one abandon, not cling to? One abandons form, does not cling to it; feeling... perception... formations... abandons consciousness, does not cling to it. And what does one disperse, not accumulate? One disperses form, does not accumulate it; feeling... perception... formations... disperses consciousness, does not accumulate it. And what does one dispel, not collect? One dispels form, does not collect it; feeling... perception... formations... dispels consciousness, does not collect it.

"Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling... disenchanted with perception... disenchanted with formations... becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

"This, monks, is called a monk who neither accumulates nor diminishes, but having diminished stands still; neither abandons nor clings, but having abandoned stands still; neither disperses nor accumulates, but having dispersed stands still; neither dispels nor collects, but having dispelled stands still. Having dispelled and standing still, what does one neither accumulate nor diminish? Having diminished and standing still, one neither accumulates nor diminishes form; having diminished and standing still, feeling... perception... formations... neither accumulates nor diminishes consciousness. Having diminished and standing still, what does one neither abandon nor cling to? Having abandoned and standing still, one neither abandons nor clings to form; having abandoned and standing still, feeling... perception... formations... neither abandons nor clings to consciousness. Having abandoned and standing still, what does one neither disperse nor accumulate? Having dispersed and standing still, one neither disperses nor accumulates form; having dispersed and standing still, feeling... perception... formations... neither disperses nor accumulates consciousness. Having dispersed and standing still, what does one neither dispel nor collect? Having dispelled and standing still, one neither dispels nor collects form; having dispelled and standing still, feeling... perception... formations... neither dispels nor collects consciousness. Monks, when a monk's mind is thus liberated, having dispelled and standing still, the deities with Indra, with Brahmā and with Pajāpati worship him from afar:

8.

The Discourse on Alms-gathering

80. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then the Blessed One, having dismissed the Community of monks over some matter, having dressed in the morning and taking his bowl and robe, entered Kapilavatthu for alms. Having walked for alms in Kapilavatthu and returned from the alms round after the meal, he approached the Great Wood for the day's abiding. Having entered the Great Wood, he sat down for the day's abiding at the foot of a young beluva tree.

Then, as the Blessed One was alone in seclusion, this reflection arose in his mind - "I have been pressing the Community of monks. There are here monks who are new, recently gone forth, newly come to this Teaching and Discipline. Not seeing me, there might be for them a change, there might be an alteration. Just as when a young calf does not see its mother, there might be a change, there might be an alteration, even so there are here monks who are new, recently gone forth, newly come to this Teaching and Discipline; not seeing me, there might be for them a change, there might be an alteration. Just as when young seeds do not get water, there might be a change, there might be an alteration, even so there are here... etc... not getting to see me, there might be for them a change, there might be an alteration. What if I were to help the Community of monks now just as I have previously helped the Community of monks."

Then Brahmā Sahampati, having understood with his own mind the reflection in the Blessed One's mind - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the brahmā world and appeared before the Blessed One. Then Brahmā Sahampati, having arranged his upper robe over one shoulder, having raised his joined palms in reverential salutation towards the Blessed One, said this to the Blessed One - "So it is, Blessed One; so it is, Fortunate One! The Community of monks, Venerable Sir, is oppressed by the Blessed One. There are here monks who are new, recently gone forth, newly come to this Teaching and Discipline. Not seeing the Blessed One, there might be for them a change, there might be an alteration. Just as when a young calf does not see its mother, there might be a change, there might be an alteration, even so there are here monks who are new, recently gone forth, newly come to this Teaching and Discipline; not seeing the Blessed One, there might be for them a change, there might be an alteration. Just as when young seeds do not get water, there might be a change, there might be an alteration, even so there are here monks who are new, recently gone forth, newly come to this Teaching and Discipline; not getting to see the Blessed One, there might be for them a change, there might be an alteration. May the Blessed One, Venerable Sir, welcome the Community of monks; may the Blessed One, Venerable Sir, greet the Community of monks. Just as the Blessed One has previously helped the Community of monks, even so let the Blessed One help the Community of monks now."

The Blessed One consented by remaining silent. Then Brahmā Sahampati, having understood the Blessed One's acceptance, paid homage to the Blessed One, circumambulated him, and disappeared right there.

Then the Blessed One, having emerged from seclusion in the evening, approached the Banyan Park; having approached, he sat down on the prepared seat. Having sat down, the Blessed One performed such a feat of supernormal power that those monks approached the Blessed One in ones and twos with a timid appearance; having approached, they paid homage to the Blessed One and sat down to one side. When those monks were seated to one side, the Blessed One said this:

"This, monks, is the lowest of livelihoods, that is, gathering alms. Monks, this is a curse in the world: "You prowl about for alms with bowl in hand." But, monks, clansmen submit to that for a good reason, dependent on a purpose; not compelled by kings, not compelled by thieves, not because of debt, not from fear, not for the sake of livelihood; but rather thinking: 'We are afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; we are afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!'

"When a clansman has gone forth thus, monks. And one is covetous, with intense lust for sensual pleasures, with a mind of ill will, with corrupted intentions, unmindful, not clearly comprehending, unconcentrated, with a scattered mind, and unrestrained faculties. Just as, monks, a firebrand burning at both ends, smeared with dung in the middle, serves no purpose as firewood either in the village or in the forest. I say, monks, this individual is similar to that, having lost the benefits of household life and not fulfilling the purpose of ascetic life.

"These three, monks, are unwholesome thoughts - The thought of sensual pleasure, thought of ill will, thought of harmfulness. And where, monks, do these three unwholesome thoughts cease without remainder? When dwelling with mind well established in the four foundations of mindfulness, or when developing the signless concentration. Therefore, monks, this is enough to develop the signless concentration. The signless concentration, monks, when developed and cultivated, brings great fruit and great benefit.

"Monks, there are these two views - view of existence and view of non-existence. Therein, monks, the learned noble disciple reflects thus: 'Is there anything in the world which I could cling to without being blameworthy?' He understands thus: 'There is nothing in the world which I could cling to without being blameworthy. For if I were to cling, I would be clinging to form only, to feeling only... to perception only... to formations only, to consciousness only. With my clinging as condition, existence would come to be; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair would come to be. Such would be the origin of this entire mass of suffering.'"

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Feeling... perception... formations... consciousness...etc... therefore, monks, seeing thus... He understands: 'There is no more coming to any state of being.'" The eighth.

9.

The Discourse at Pālileyyaka

81. On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Kosambī for alms. Having walked for alms in Kosambī and returned from the alms round after the meal, having himself put his lodging in order and taking his bowl and robe, without addressing his attendants and without taking leave of the Community of monks, he set out wandering alone, without a companion.

Then, not long after the Blessed One had left, a certain monk approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda: "Friend Ānanda, the Blessed One, having himself put his lodging in order and taking his bowl and robe, without addressing his attendants and without taking leave of the Community of monks, has set out wandering alone, without a companion." "Friend, when the Blessed One, having himself put his lodging in order and taking his bowl and robe, without addressing his attendants and without taking leave of the Community of monks, sets out wandering alone, without a companion, at that time the Blessed One wishes to dwell alone; at that time the Blessed One should not be followed by anyone."

Then the Blessed One, wandering by stages, arrived at Pālileyyaka. There the Blessed One dwelt at Pālileyyaka at the root of the auspicious Sāla tree. Then several monks approached the Venerable Ānanda; having approached, they exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those monks said this to the Venerable Ānanda - "Friend Ānanda, it has been long since we heard a Teaching talk in the presence of the Blessed One; we wish, friend Ānanda, to hear a Teaching talk in the presence of the Blessed One."

Then the Venerable Ānanda together with those monks approached the Blessed One at the root of the auspicious Sāla tree at Pālileyyaka; having approached, he paid homage to the Blessed One and sat down to one side. When those monks were seated to one side, the Blessed One instructed, inspired, roused and gladdened them with a Teaching talk. Now on that occasion this reflection arose in a certain monk's mind - "By knowing and seeing in what way does the immediate destruction of taints come to be?" Then the Blessed One, knowing with his mind the reflection in that monk's mind, addressed the monks - "Monks, I have taught the Teaching through investigation; I have taught the four foundations of mindfulness through investigation; I have taught the four right strivings through investigation; I have taught the four bases for spiritual power through investigation; I have taught the five faculties through investigation; I have taught the five powers through investigation; I have taught the seven enlightenment factors through investigation; I have taught the Noble Eightfold Path through investigation. Thus, monks, I have taught the Teaching through investigation. Though I have taught the Teaching through investigation in this way, monks, still this reflection arose in a certain monk's mind - 'By knowing and seeing in what way does the immediate destruction of taints come to be?'"

"And how, monks, by knowing and seeing in what way does the immediate destruction of taints come to be? Here, monks, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self. And that way of regarding, monks, is a formation. And what is the source, what is the origin, what is the birth, what is the production of that formation? When an unlearned worldling is touched by feeling born of contact with ignorance, craving arises; from that springs that formation. Thus, monks, that formation too is impermanent, conditioned, dependently arisen. That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. When one knows and sees thus, monks, the immediate destruction of the taints occurs.

"He does not regard form as self; but rather he regards self as possessing form. And that way of regarding, monks, is a formation. And what is the source, what is the origin, what is the birth, what is the production of that formation? When an unlearned worldling is touched by feeling born of contact with ignorance, craving arises; from that springs that formation. Thus, monks, that formation too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. When one knows and sees thus, monks, the immediate destruction of the taints occurs.

"He does not regard form as self, he does not regard self as possessing form; but rather he regards form as in self. And that way of regarding, monks, is a formation. And what is the source, what is the origin, what is the birth, what is the production of that formation? When an unlearned worldling is touched by feeling born of contact with ignorance, craving arises; from that springs that formation. Thus, monks, that formation too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. When one knows and sees thus, monks, the immediate destruction of the taints occurs.

"He does not regard form as self, he does not regard self as possessing form, he does not regard form as in self; but rather he regards self as in form. And that way of regarding, monks, is a formation. And what is the source, what is the origin, what is the birth, what is the production of that formation? When an unlearned worldling is touched by what is felt born of contact with ignorance, craving arises; from that springs that formation. Thus, monks, that formation too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. When one knows and sees thus, monks...etc... the destruction of the taints occurs.

"He does not regard form as self, he does not regard self as possessing form, he does not regard form as in self, he does not regard self as in form; but rather he regards feeling as self, but rather he regards self as possessing feeling, but rather he regards feeling as in self, but rather he regards self as in feeling; but rather perception... but rather he regards formations as self, but rather he regards self as possessing formations, but rather he regards formations as in self, but rather he regards self as in formations; but rather he regards consciousness as self, but rather self as possessing consciousness, but rather consciousness as in self, but rather self as in consciousness. And that way of regarding, monks, is a formation. And what is the source...etc... what is the production? When an unlearned worldling is touched by what is felt born of contact with ignorance, craving arises; from that springs that formation. Thus, monks, that formation too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. This, monks, is how the immediate destruction of the taints occurs for one who knows and sees thus.

"He does not regard form as self, he does not regard feeling as self, not perception... not formations... does not regard consciousness as self; but rather he holds such a view: 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change.' And that eternalist view, monks, is a formation. And what is the source...etc... When one knows and sees thus, monks, the immediate destruction of the taints occurs.

"He does not regard form as self, not feeling... not perception... not formations... does not regard consciousness as self; nor does he hold such a view: 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change.' But rather he holds such a view: 'It might not be, and it might not be mine, it might not have been, it will not be mine.' And that annihilationist view, monks, is a formation. And what is the source, what is the origin, what is the birth, what is the production of that formation? When an unlearned worldling is touched by feeling born of contact with ignorance, craving arises; from that springs that formation. Thus, monks, that formation too is impermanent...etc... When one knows and sees thus, monks, the immediate destruction of the taints occurs.

"He does not regard form as self, not feeling... not perception... not formations... does not regard consciousness as self...etc... does not regard self as in consciousness, nor does he hold such a view: 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change'; nor does he hold such a view: 'It might not be, and it might not be mine, it might not have been, it will not be mine'; but rather he is doubtful, perplexed, has not reached the goal in the true Teaching. And that doubt, perplexity, not having reached the goal in the true Teaching, monks, is a formation. And what is the source, what is the origin, what is the birth, what is the production of that formation? When an unlearned worldling is touched by feeling born of contact with ignorance, craving arises; from that springs that formation. Thus, monks, that formation too is impermanent, conditioned, dependently arisen. That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. This, monks, is how the immediate destruction of the taints occurs for one who knows and sees thus." Ninth.

10.

The Discourse on the Full Moon

82. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother, together with a large Community of monks. Now on that occasion the Blessed One was seated in the open air surrounded by the Community of monks, it being the Uposatha day of the fifteenth, on the full-moon night.

Then a certain monk rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity to explain my question." "Then, monk, sit in your own seat and ask whatever you wish." "Yes, Venerable Sir," that monk replied to the Blessed One and, having sat in his own seat, said this to the Blessed One - "Are these, Venerable Sir, the five aggregates of clinging, that is - the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness."

"These indeed, monk, are the five aggregates of clinging; that is: the aggregate of clinging to form...etc... the aggregate of clinging to consciousness." "Good, Venerable Sir," that monk, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question -

"But what, Venerable Sir, is the root of these five aggregates of clinging?" "These five aggregates of clinging, monk, have desire as their root"...etc... "Is clinging the same as these five aggregates of clinging, Venerable Sir, or is clinging something separate from the five aggregates of clinging?" "Monk, clinging is neither the same as the five aggregates of clinging, nor is clinging something separate from the five aggregates of clinging, rather, the desire and lust therein, that is the clinging therein." "Good, Venerable Sir," that monk...etc... asked a further question -

"But could there be, Venerable Sir, a difference in desire and lust regarding the five aggregates of clinging?" "There could be, monk," said the Blessed One - "Here, monk, someone thinks thus: 'May I be of such form in the future course, may I be of such feeling in the future course, may I be of such perception in the future course, may I be of such formations in the future course, may I be of such consciousness in the future course.' This, monk, is how there could be a difference in desire and lust regarding the five aggregates of clinging." "Good, Venerable Sir," that monk...etc... asked a further question -

"To what extent, Venerable Sir, are the aggregates designated as aggregates?" "Whatever form, monk - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - this is called the form aggregate. Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - this is called the consciousness aggregate. To this extent, monk, are the aggregates designated as aggregates." "Good, Venerable Sir," that monk...etc... asked -

"What, Venerable Sir, is the reason, what is the condition for describing the form aggregate; What is the reason, what is the condition for describing the feeling aggregate; What is the reason, what is the condition for describing the perception aggregate; What is the reason, what is the condition for describing the formations aggregate; What is the reason, what is the condition for describing the consciousness aggregate? "The four great elements, monk, are the reason, the four great elements are the condition for describing the form aggregate. Contact is the reason, contact is the condition for describing the feeling aggregate. Contact is the reason, contact is the condition for describing the perception aggregate. Contact is the reason, contact is the condition for describing the formations aggregate. Name-and-form is the reason, name-and-form is the condition for describing the consciousness aggregate." "Good, Venerable Sir," that monk...etc... asked -

"How, Venerable Sir, does identity view come to be?" "Here, monk, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form; feeling... perception... formations... consciousness... regards as self, or self as possessing consciousness; consciousness as in self, or self as in consciousness. This, monk, is how identity view comes to be." "Good, Venerable Sir," that monk...etc... asked -

"But how, Venerable Sir, does identity view not come to be?" "Here, monk, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form; or form as in self, or self as in form; not feeling... not perception... not formations... does not regard consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. This, monk, is how identity view does not come to be." "Good, Venerable Sir," that monk...etc... asked -

"What, Venerable Sir, is the gratification in form, what is the danger, what is the escape; where feeling... where perception... where formations... What is the gratification in consciousness, what is the danger, what is the escape?" "Whatever pleasure and joy, monk, arise dependent on form - this is the gratification in form. That form is impermanent, suffering, and subject to change - this is the danger in form. The removal of desire and lust, the abandoning of desire and lust for form - this is the escape from form. Whatever dependent on feeling... Whatever dependent on perception... Whatever dependent on formations... Whatever pleasure and joy arise dependent on consciousness - this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change - this is the danger in consciousness. The removal of desire and lust, the abandoning of desire and lust for consciousness - this is the escape from consciousness." "Good, Venerable Sir," that monk, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question -

"But how, Venerable Sir, by knowing and seeing in what way do the underlying tendencies to I-making, mine-making, and conceit not occur in regard to this conscious body and all external signs?" "Whatever form, monk - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form - should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness - should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. This, monk, is how by knowing and seeing thus, the underlying tendencies to I-making, mine-making, and conceit do not occur in regard to this conscious body and all external signs."

Now on that occasion this reflection arose in a certain monk's mind - "So it seems, friend, form is non-self, feeling... perception... formations... consciousness is non-self; how then will actions done by non-self affect the self?" Then the Blessed One, knowing with his mind the reflection in that monk's mind, addressed the monks -

"It is possible, monks, that some misguided person here, ignorant and overcome by ignorance, might think with a mind dominated by craving that he can outrun the Teacher's Teaching. "So it seems, friend, form is non-self, feeling... perception... formations... consciousness is non-self. How then will actions done by non-self affect the self?" You have been disciplined by me through counter-questions, monks, in the various aspects of the Teaching.

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." Therefore...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

The Chapter on Being Devoured is the eighth.

Here is its summary -

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 replied to the Venerable Ānanda. The Venerable Ānanda said this:

"Friends, the Venerable Puṇṇa Mantāṇiputta was of great help to us when we were newly ordained. He exhorts us with this exhortation - 'Dependent on clinging, friend Ānanda, there is the conceit "I am", not without clinging. And dependent on what is there the conceit "I am", not without clinging? Dependent on form there is the conceit "I am", not without clinging. Feeling... perception... formations... Dependent on consciousness there is the conceit "I am", not without clinging.'

'Just as, friend Ānanda, if a woman or man, young, youthful, and fond of ornaments, examining their own facial reflection in a pure, bright mirror or in a bowl of clear water, would see it dependent on clinging, not without clinging; Just so, friend Ānanda, dependent on form there is the conceit "I am", not without clinging. Feeling... perception... formations... Dependent on consciousness there is the conceit "I am", not without clinging.

"What do you think, friend Ānanda, is form permanent or impermanent?" "Impermanent, friend." Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, friend." Therefore...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being'. Friends, the Venerable Puṇṇa Mantāṇiputta was of great help to us when we were newly ordained. He exhorts us with this exhortation. And having heard this teaching of the Teaching from the Venerable Puṇṇa Mantāṇiputta, I made the breakthrough to the Teaching. First.

2.

The Discourse about Tissa

84. At Sāvatthī. Now on that occasion the Venerable Tissa, the Blessed One's cousin, said this to several monks - "Friend, my body became as if drugged; The directions are not clear to me; The teachings do not occur to me; Sloth and torpor obsess my mind and persist; And I live the holy life without delight; And I have doubt about the teachings."

Then several monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, the Venerable Tissa, the Blessed One's cousin, said this to several monks - 'Friend, my body became as if drugged; The directions are not clear to me; The teachings do not occur to me; Sloth and torpor obsess my mind and persist; And I live the holy life without delight; And I have doubt about the teachings.'"

Then the Blessed One addressed a certain monk: "Come, monk, address the monk Tissa in my name." "Yes, Venerable Sir," that monk replied to the Blessed One and approached the Venerable Tissa; having approached, he said this to the Venerable Tissa: "Friend Tissa, the Teacher calls you." "Yes, friend," the Venerable Tissa replied to that monk and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Tissa was seated to one side, the Blessed One said this to him - "Is it true, Tissa, that you told many monks thus: 'Friend, my body became as if drugged... etc... And I have doubt about the teachings'?" "Yes, Venerable Sir." "What do you think, Tissa, for one whose lust is not gone, whose desire is not gone, whose affection is not gone, whose thirst is not gone, whose passion is not gone, whose craving is not gone, from the change and alteration of that form arise sorrow, lamentation, pain, displeasure and despair?" "Yes, Venerable Sir."

"Good, good, Tissa! So it is, Tissa. As is natural for one whose lust is not gone regarding form... regarding feeling... in perception... in formations for one whose lust is not gone...etc... from the change and alteration of those formations arise sorrow, lamentation, pain, displeasure and despair?" "Yes, Venerable Sir."

"Good, good, Tissa! So it is, Tissa. "What do you think, Tissa, for one whose lust is not gone, whose desire is not gone, whose affection is not gone, whose thirst is not gone, whose passion is not gone, whose craving is not gone, from the change and alteration of that consciousness arise sorrow, lamentation, pain, displeasure and despair?" "Yes, Venerable Sir."

"Good, good, Tissa! So it is, Tissa. As is natural for one whose lust is not gone regarding consciousness. "What do you think, Tissa, for one whose lust is gone, whose desire is gone, whose affection is gone, whose thirst is gone, whose passion is gone, whose craving is gone, from the change and alteration of that form arise sorrow, lamentation, pain, displeasure and despair?" "No, Venerable Sir."

"Good, good, Tissa! So it is, Tissa. As is natural for one whose lust is gone regarding form... regarding feeling... in perception... for one whose lust is gone regarding formations... for one whose lust is gone, whose desire is gone, whose affection is gone, whose thirst is gone, whose passion is gone, whose craving is gone, from the change and alteration of that consciousness arise sorrow, lamentation, pain, displeasure and despair?" "No, Venerable Sir."

"Good, good, Tissa! So it is, Tissa. As is natural for one whose lust is gone regarding consciousness. "What do you think, Tissa, is form permanent or impermanent?" "Impermanent, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." Therefore...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

"Just as, Tissa, two persons - One person is unskilled in the path, one person is skilled in the path. That person unskilled in the path would ask that person skilled in the path about the path. He would reply: 'Come, friend, this is the path. Go along it for a while. When you have gone along it for a while you will see a forked path; there, leaving the left, take the right. Go along it for a while. When you have gone along it for a while you will see a dense thicket. Go along it for a while. When you have gone along it for a while you will see a great sloping swamp. Go along it for a while. When you have gone along it for a while you will see a pit and precipice. Go along it for a while. When you have gone along it for a while you will see a level and delightful stretch of ground.'

"Tissa, I have made this simile to convey the meaning. This is the meaning here - 'A person unskilled in the path', Tissa, this is a designation for a worldling. 'A person skilled in the path', Tissa, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. 'Forked path', Tissa, this is a designation for doubt. 'Left path', Tissa, this is a designation for the eightfold wrong path, that is: wrong view...etc... wrong concentration. 'Right path', Tissa, this is a designation for the Noble Eightfold Path, that is: right view...etc... right concentration. 'Dense woodland', Tissa, this is a designation for ignorance. 'A great sloping swamp', Tissa, this is a designation for sensual pleasures. 'Chasm and precipice', Tissa, this is a designation for anger and despair. 'Level ground, delightful', Tissa, this is a designation for Nibbāna. Delight, Tissa, delight, Tissa! I shall help with exhortation, with support, 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 the Pairs

85. On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion this evil view had arisen in a monk named Yamaka: "As I understand the Teaching taught by the Blessed One, a monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body and does not exist after death."

Several monks heard: "It seems that this evil view has arisen in the monk named Yamaka: "As I understand the Teaching taught by the Blessed One, a monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body and does not exist after death." Then those monks approached the Venerable Yamaka; having approached, they exchanged greetings with the Venerable Yamaka. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those monks said this to the Venerable Yamaka -

"Is it true, friend Yamaka, that you have acquired this evil view: "As I understand the Teaching taught by the Blessed One, a monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body and does not exist after death"? "Indeed, friends, that is how I understand the Teaching taught by the Blessed One - 'A monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body and does not exist after death'."

"Do not speak thus, friend Yamaka, do not misrepresent the Blessed One. For it is not good to misrepresent the Blessed One. and the Blessed One would not speak thus: 'A monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body and does not exist after death'." Yet even while being addressed by those monks in this way, the Venerable Yamaka still obstinately adhered to that evil view and continued to insist upon it - "As I understand the Teaching taught by the Blessed One, a monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body and does not exist after death."

When those monks were unable to detach the Venerable Yamaka from that evil view, they rose from their seats and approached the Venerable Sāriputta; having approached, they said this to the Venerable Sāriputta - "Friend Sāriputta, this evil view has arisen in the monk named Yamaka: 'As I understand the Teaching taught by the Blessed One, a monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body 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 remaining silent. Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Yamaka; having approached, he exchanged greetings with the Venerable Yamaka... Seated to one side, the Venerable Sāriputta said this to the Venerable Yamaka -

"Is it true, friend Yamaka, that you have acquired this evil view: "As I understand the Teaching taught by the Blessed One, a monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body and does not exist after death"? "Indeed, friend, that is how I understand the Teaching taught by the Blessed One, that a monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body and does not exist after death."

"What do you think, friend Yamaka, is form permanent or impermanent?" "Impermanent, friend." "Is feeling permanent... perception... formations... is consciousness permanent or impermanent?" "Impermanent, friend." Therefore...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

"What do you think, friend Yamaka, do you regard form as the Truth Finder?" "Indeed not, friend"... "Do you regard feeling as the Truth Finder?" "Indeed not, friend"... "perception... formations... do you regard consciousness as the Truth Finder?" "Indeed not, friend."

"What do you think, friend Yamaka, do you regard the Truth Finder as being in form?" "Indeed not, friend." "Do you regard the Truth Finder as being apart from form?" "Indeed not, friend." "In feeling... apart from feeling...etc... in perception... apart from perception... in formations... apart from formations... do you regard the Truth Finder as being in consciousness?" "Indeed not, friend." "Do you regard the Truth Finder as being apart from consciousness?" "Indeed not, friend."

"What do you think, friend Yamaka, form... feeling... perception... formations... do you regard consciousness as the Truth Finder?" "Indeed not, friend."

"What do you think, friend Yamaka, this formless... 'I shall be without feeling'... 'I shall be non-percipient'... 'I shall be without formations'... "Do you regard the Truth Finder as being without consciousness?" "Indeed not, friend." "Friend Yamaka, when in this very life the Truth Finder is not actually found as truth and fact, is it proper for you to make this declaration: "As I understand the Teaching taught by the Blessed One, a monk whose taints are destroyed is annihilated and destroyed upon the breaking up of the body and does not exist after death"?

"Friend Sāriputta, previously when I was ignorant I did hold that evil view; "Having heard this Teaching exposition of the Venerable Sāriputta, that evil view was abandoned, and I have penetrated the Teaching."

"If they were to ask you thus, friend Yamaka - "Friend Yamaka, what becomes of the monk who is an arahant with taints destroyed after the breaking up of the body, after death?" Being asked thus, friend Yamaka, how would you answer?" "If they were to ask me thus, friend - "Friend Yamaka, what becomes of the monk who is an arahant with taints destroyed after the breaking up of the body, after death?" Being asked thus, friend, I would answer thus - 'Friends, form is impermanent. What is impermanent is suffering; what is suffering has ceased and disappeared. Feeling... perception... formations... consciousness is impermanent. What is impermanent is suffering; what is suffering has ceased and disappeared.' Being asked thus, friend, I would answer thus."

"Good, good, friend Yamaka! Therefore, friend Yamaka, I shall make a simile for you for further knowledge of this meaning. Just as, friend Yamaka, a householder or a householder's son, who is rich, of great wealth, of great possessions; and he is well protected. Then some person might appear who wishes him harm, wishes him ill, wishes him bondage, wishes to take his life. He would think thus - 'This householder or householder's son is rich, of great wealth, of great possessions; and he is well protected; it is not easy to take his life by force. What if I were to gain his trust and take his life?' Having approached that householder or householder's son, he would say: 'I would serve you, sir.' That householder or householder's son would employ him. He would serve him, rising before him, going to rest after him, doing whatever he wants, acting to please him, speaking politely. That householder or householder's son would trust him as a friend; would trust him as a confidant; and would place confidence in him. When, friend, that person thinks: 'This householder or householder's son has placed full trust in me,' then, finding him alone, he would take his life with a sharp weapon.

"What do you think, friend Yamaka, when that person approached that householder or householder's son and said: 'I would serve you, sir', even then he was a murderer. And being a murderer, he did not know - 'he is my murderer'. When he served him, rising before him, going to rest after him, doing whatever he wants, acting to please him, speaking politely, even then he was a murderer. And being a murderer, he did not know - 'he is my murderer'. When, finding him alone, he took his life with a sharp weapon, even then he was a murderer. And being a murderer, he did not know - 'he is my murderer.' "Yes, friend." "Just so, friend, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form. Feeling... perception... formations... 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 form as 'form 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 formations as 'formations 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 form as 'form is suffering'. suffering feeling... suffering perception... suffering formations... does not understand as it really is suffering consciousness as 'consciousness is suffering'.

He does not understand as it really is non-self form as 'form is non-self'. non-self feeling... non-self perception... non-self formations... He does not understand as it really is non-self consciousness as 'consciousness is non-self'.

He does not understand as it really is conditioned form as 'form is conditioned'. conditioned feeling... conditioned perception... conditioned formations... does not understand as it really is conditioned consciousness as 'consciousness is conditioned'.

He does not understand as it really is murderous form as 'form is murderous'. murderous feeling as 'feeling is murderous'... murderous perception as 'perception is murderous'... does not understand as it really is murderous formations as 'formations are murderous'. He does not understand as it really is murderous consciousness as 'consciousness is murderous'.

He approaches, clings to, and takes his stand on form as 'my self'. Feeling... perception... formations... approaches, clings to, and takes his stand on consciousness as 'my self'. These five aggregates of clinging being approached and clung to lead to his harm and suffering for a long time.

"But friend, the learned noble disciple who has seen the noble ones...etc... well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form; or form as in self, or self as in form. not feeling... not perception... not formations... does not regard consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness.

He understands as it really is impermanent form as 'form is impermanent'. impermanent feeling... impermanent perception... impermanent formations... He understands as it really is impermanent consciousness as 'consciousness is impermanent'.

He understands as it really is suffering form as 'form is suffering'. suffering feeling... suffering perception... suffering formations... He understands as it really is suffering consciousness as 'consciousness is suffering'.

He understands as it really is non-self form as 'form is non-self'. non-self feeling... non-self perception... non-self formations... He understands as it really is non-self consciousness as 'consciousness is non-self'.

He understands as it really is conditioned form as 'form is conditioned'. conditioned feeling... conditioned perception... conditioned formations... He understands as it really is conditioned consciousness as 'consciousness is conditioned'.

He understands as it really is murderous form as 'form is murderous'. murderous feeling... murderous perception... He understands as it really is murderous formations as 'formations are murderous'. He understands as it really is murderous consciousness as 'consciousness is murderous'.

He does not approach, cling to, or take as a mental standpoint form - 'my self'. Feeling... perception... formations... does not approach, cling to, or take as a mental standpoint consciousness - 'my self'. These five aggregates of clinging being not approached and not clung to will lead to welfare and happiness for a long time." "Just so, friend Sāriputta, it is for those who have spiritual companions such as the venerable ones, who are compassionate, seeking their welfare, who exhort and instruct them. And having heard this teaching of the Teaching from the Venerable Sāriputta, my mind was liberated from the taints without clinging." Third.

4.

The Discourse to Anurādha

86. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the Venerable Anurādha was dwelling in a forest hut not far from the Blessed One. Then several wanderers belonging to other sects approached the Venerable Anurādha; having approached, they exchanged greetings with the Venerable Anurādha. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those wanderers belonging to other sects said this to the Venerable Anurādha - "Friend Anurādha, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms of these four cases: '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 wanderers belonging to other sects - "Friend, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms other than these four cases: '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 wanderers belonging to other sects said this to the Venerable Anurādha - "This monk must be newly ordained, not long gone forth, or else an elder who is foolish and inexperienced." Then those wanderers belonging to other sects, having disparaged the Venerable Anurādha as being newly ordained and foolish, rose from their seats and departed.

Then, soon after those wanderers belonging to other sects had left, this occurred to the Venerable Anurādha - "If those wanderers of other sects were to ask me a further question. How should I answer so that I speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? How should I explain in accordance with the Teaching, and so that no reasonable consequence of my statement gives ground for criticism?"

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, Venerable Sir, I am dwelling in a forest hut not far from the Blessed One. Then, Venerable Sir, several wanderers belonging to other sects approached me... etc... they said this to me - 'Friend Anurādha, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms of these four cases: The Truth Finder exists after death, or does not exist... both exists and does not exist, or neither exists nor does not exist after death'?"

When this was said, Venerable Sir, I said this to those wanderers belonging to other sects - "Friend, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms other than these four cases: 'The Truth Finder exists after death' or... 'The Truth Finder neither exists nor does not exist after death.'" When this was said, Venerable Sir, those wanderers belonging to other sects said this to me - "This monk must be newly ordained, not long gone forth, or else an elder who is foolish and inexperienced." Then, Venerable Sir, those wanderers belonging to other sects, having disparaged me as being newly ordained and foolish, rose from their seats and departed.

Then, Venerable Sir, soon after those wanderers belonging to other sects had left, this occurred to me - "If those wanderers of other sects were to ask me a further question. How should I answer so that I speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? How should I explain in accordance with the Teaching, and so that no reasonable consequence of my statement gives ground for criticism?"

"What do you think, Anurādha, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... Therefore...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

"What do you think, Anurādha, do you regard form as the Truth Finder?" "No, Venerable Sir." feeling... perception... formations... do you regard consciousness as the Truth Finder?" "No, Venerable Sir."

"What do you think, Anurādha, do you regard the Truth Finder as being in form?" "No, Venerable Sir." "Do you regard the Truth Finder as being apart from form?" "No, Venerable Sir." In feeling...etc... apart from feeling...etc... in perception... apart from perception... in formations... apart from formations... in consciousness... "Do you regard the Truth Finder as being apart from consciousness?" "No, Venerable Sir."

"What do you think, Anurādha, form... feeling... perception... formations... do you regard consciousness as the Truth Finder?" "No, Venerable Sir."

"What do you think, Anurādha, do you regard this formless, without feeling, without perception, without formations, without consciousness as the Truth Finder?" "No, Venerable Sir."

"Anurādha, when in this very life the Truth Finder is not actually found as truth and fact, is it proper for you to make this declaration: "Friend, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms other than these four cases: 'The Truth Finder exists after death' or... 'The Truth Finder neither exists nor does not exist after death'"? "No, Venerable Sir."

"Good, good, Anurādha! "Formerly, Anurādha, and now too, I proclaim only suffering and the cessation of suffering." Fourth.

5.

Vakkali Sutta

87. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Vakkali was dwelling in a potter's residence, afflicted, suffering, gravely ill. Then the Venerable Vakkali addressed his attendants: "Come, friends, approach the Blessed One; having approached, pay homage with your head at the Blessed One's feet in my name: 'Venerable Sir, the monk Vakkali is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet.' And say this: 'It would be good, Venerable Sir, if the Blessed One would approach the monk Vakkali out of compassion.'" "Yes, friend," those monks replied to the Venerable Vakkali and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, the monk Vakkali is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet; and he says this: 'It would be good, Venerable Sir, if the Blessed One would approach the monk Vakkali out of compassion.'" The Blessed One consented by remaining silent.

Then the Blessed One, having dressed and taking his bowl and robe, approached the Venerable Vakkali. The Venerable Vakkali saw the Blessed One coming from afar. Having seen him, he tried to get up on the bed. Then the Blessed One said this to the Venerable Vakkali - "Enough, Vakkali, do not try to get up on the bed. There are seats prepared here; I will sit there." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Vakkali - "Are you keeping well, Vakkali, are you comfortable, are your painful feelings decreasing, not increasing; Is their decrease evident, not their increase?" "I am not keeping well, Venerable Sir, I am not comfortable; my severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease." "Do you have any remorse, Vakkali, any regret?" "Indeed, Venerable Sir, I have no small remorse, no small regret." "But Vakkali, does your self reproach you about virtue?" "No, Venerable Sir, my self does not reproach me about virtue." "If, Vakkali, your self does not reproach you about virtue; then what is your remorse and what is your regret?" "For a long time, Venerable Sir, I have wanted to come to see the Blessed One, but I do not have enough strength in my body to come to see the Blessed One."

"Enough, Vakkali, what is the use of seeing this foul body? One who sees the Teaching, Vakkali, sees me; one who sees me sees the Teaching. For seeing the Teaching, Vakkali, one sees me; seeing me one sees the Teaching.

"What do you think, Vakkali, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... this is my self? "No, Venerable Sir." "Therefore...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

Then the Blessed One, having given this exhortation to the Venerable Vakkali, rose from his seat and departed towards Vulture Peak mountain. Then the Venerable Vakkali, soon after the Blessed One had left, addressed his attendants: "Come, friends, lift me onto a bed and take me to the Black Rock on the Isigili slope. For how could one like myself think to die within a house?" "Yes, friend," those monks replied to the Venerable Vakkali and, having lifted the Venerable Vakkali onto a bed, approached the Black Rock on the Isigili slope. Then the Blessed One spent that night and the remainder of that day on Vulture Peak mountain. Then two deities, when the night was far advanced, illuminating the whole of Vulture Peak with their surpassing beauty, approached the Blessed One... etc... stood to one side. Standing to one side, one deity said this to the Blessed One: "Venerable Sir, the monk Vakkali intends liberation." The other deity said this to the Blessed One: "But surely, Venerable Sir, he will be well liberated when liberated." This is what those deities said. Having said this, having paid homage to the Blessed One, having circumambulated him, they disappeared right there.

Then the Blessed One, when that night had passed, addressed the monks - 'Come, monks, approach the monk Vakkali; having approached, say this to the monk Vakkali -

"Friend Vakkali, listen to the word of the Blessed One and of two deities. Friends, this night two deities, when the night was far advanced, illuminating the whole of Vulture Peak with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, friends, one deity said this to the Blessed One - "Venerable Sir, the monk Vakkali intends liberation." The other deity said this to the Blessed One: "But surely, Venerable Sir, he will be well liberated when liberated." And the Blessed One, friends Vakkali, said this: "Do not be afraid, Vakkali; do not be afraid, Vakkali! Your death will not be evil, your passing will not be evil." "Yes, Venerable Sir," those monks replied to the Blessed One and approached the Venerable Vakkali; having approached, they said this to the Venerable Vakkali: "Friend Vakkali, listen to the word of the Blessed One and of two deities."

Then the Venerable Vakkali addressed his attendants: "Come, friends, help me down from the bed. For how could one like myself think to listen to the Blessed One's Teaching while sitting on a high seat!" "Yes, friend," those monks replied to the Venerable Vakkali and helped the Venerable Vakkali down from the bed. "Friends, this night two deities, when the night was far advanced...etc... stood to one side. Standing to one side, friends, one deity said this to the Blessed One - 'Venerable Sir, the monk Vakkali intends liberation.' The other deity said this to the Blessed One: 'But surely, Venerable Sir, he will be well liberated when liberated.' And the Blessed One, friends Vakkali, said this: 'Do not be afraid, Vakkali; do not be afraid, Vakkali! Your death will not be evil, your passing will not be evil." "Then, friends, pay homage with your head at the Blessed One's feet in my name: 'Venerable Sir, the monk Vakkali is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet.' And say this: 'Form is impermanent. I have no perplexity about this, Venerable Sir. I have no doubt that what is impermanent is suffering. I have no doubt that in what is impermanent, suffering, and subject to change, I have no desire or lust or affection. Feeling is impermanent. I have no perplexity about this, Venerable Sir. I have no doubt that what is impermanent is suffering. I have no doubt that in what is impermanent, suffering, and subject to change, I have no desire or lust or affection. Perception... formations are impermanent. I have no perplexity about this, Venerable Sir. I have no doubt that what is impermanent is suffering. I have no doubt that in what is impermanent, suffering, and subject to change, I have no desire or lust or affection. Consciousness is impermanent. I have no perplexity about this, Venerable Sir. I have no doubt that what is impermanent is suffering. I have no doubt that in what is impermanent, suffering, and subject to change, I have no desire or lust or affection.'" "Yes, friend," those monks replied to the Venerable Vakkali and left. Then shortly after those monks had left, the Venerable Vakkali used 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 - "Venerable Sir, the monk Vakkali is afflicted, suffering, gravely ill; he pays homage with his head at the Blessed One's feet; and he says this - 'Form is impermanent. I have no perplexity about this, Venerable Sir. I have no doubt that what is impermanent is suffering. I have no doubt that in what is impermanent, suffering, and subject to change, I have no desire or lust or affection. Feeling... perception... formations... consciousness is impermanent. I have no perplexity about this, Venerable Sir. I have no doubt that what is impermanent is suffering. I have no doubt that in what is impermanent, suffering, and subject to change, I have no desire or lust or affection.'"

Then the Blessed One addressed the monks - "Come, monks, let us approach the Black Rock on the Isigili slope; where the clansman Vakkali used the knife." "Yes, Venerable Sir," those monks replied to the Blessed One. Then the Blessed One, together with several monks, approached the Black Rock on the Isigili slope. The Blessed One saw the Venerable Vakkali lying on the bed with his shoulders turned from afar.

Now on that occasion a smoky, dark form was going to the eastern direction, to the western direction, to the northern direction, to the southern direction, to the upward direction, to the downward direction, and to the intermediate directions. Then the Blessed One addressed the monks - "Do you see, monks, that smoky, dark form going to the eastern direction...etc... and to the intermediate directions?" "Yes, Venerable Sir." "That, monks, is Māra the Evil One searching for the consciousness of the clansman Vakkali - 'Where is the consciousness of the clansman Vakkali established?' But, monks, with unestablished consciousness the clansman Vakkali has attained final Nibbāna." Fifth.

6.

The Discourse about Assaji

88. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Assaji was dwelling in Kassapa's Park, afflicted, suffering, gravely ill. Then the Venerable Assaji addressed his attendants: "Come, friends, approach the Blessed One; having approached, pay homage with your head at the Blessed One's feet in my name: 'Venerable Sir, the monk Assaji is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet.' And say this: 'It would be good, Venerable Sir, if the Blessed One would approach the monk Assaji out of compassion.'" "Yes, friend," those monks replied to the Venerable Assaji and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, the monk Assaji is afflicted...etc... It would be good, Venerable Sir, if the Blessed One would approach the monk Assaji out of compassion." The Blessed One consented by remaining silent.

Then the Blessed One, having emerged from seclusion in the evening, approached the Venerable Assaji. The Venerable Assaji saw the Blessed One coming from afar. Having seen him, he tried to get up on the bed. Then the Blessed One said this to the Venerable Assaji - "Enough, Assaji, do not try to get up on the bed. There are seats prepared here; I will sit there." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Assaji - "How are you, Assaji, are you keeping well, are you comfortable...etc... is their decrease evident, not their increase?"

"I am not keeping well, Venerable Sir...etc... their increase is evident, not their decrease." "Do you have any remorse, Assaji, any regret?" "Indeed, Venerable Sir, I have no small remorse, no small regret." "But Assaji, does your self reproach you about virtue?" "No, Venerable Sir, my self does not reproach me about virtue." "If, Assaji, your self does not reproach you about virtue, then what is your remorse and what is your regret?" "Formerly, Venerable Sir, when ill, I dwelt having again and again calmed the bodily formations, but now I do not attain concentration. Not attaining that concentration, this occurs to me: 'I hope I am not deteriorating.'" "Those ascetics and brahmins, Assaji, who regard concentration as the essence, who regard concentration as asceticism, when not attaining that concentration, this occurs to them: 'We hope we are not deteriorating.'"

"What do you think, Assaji, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... consciousness...etc... Therefore...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being'. When he feels a pleasant feeling, he understands: 'It is impermanent'. He understands: 'It is not adhered to'. He understands: 'It is not delighted in'. When he feels a painful feeling, he understands: 'It is impermanent'. He understands: 'It is not adhered to'. He understands: 'It is not delighted in'. When he feels a neither-painful-nor-pleasant feeling, he understands: 'It is impermanent'...etc... He understands: 'It is not delighted in'. When he feels a pleasant feeling, he feels it detached; when he feels a painful feeling, he feels it detached; when he feels a neither-painful-nor-pleasant feeling, he feels it detached. When feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'. When feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'. He understands: 'With the breaking up of the body, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool'.

"Just as, Assaji, an oil lamp would burn dependent on oil and a wick; with the exhaustion of that oil and wick, being without nutriment, it would be quenched. Even so, Assaji, when feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'. When feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'. He understands: 'With the breaking up of the body, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool'. Sixth.

7.

The Discourse on Security

89. On one occasion many elder monks were dwelling at Kosambī in Ghosita's Park. Now on that occasion the Venerable Khemaka was dwelling at Badarika Park, afflicted, suffering, gravely ill. Then the elder monks, having emerged from seclusion in the evening, addressed the Venerable Dāsaka: "Come, friend Dāsaka, approach the monk Khemaka; having approached, tell the monk Khemaka thus: 'Friend Khemaka, the elders say this to you: Are you keeping well, friend, are you comfortable, are your painful feelings decreasing, not increasing; is their decrease evident, not their increase?'" "Yes, friends," the Venerable Dāsaka replied to the elder monks and approached the Venerable Khemaka; having approached, he said this to the Venerable Khemaka: "Friend Khemaka, the elders say this to you: 'Are you keeping well, friend...etc... not their increase?'" "I am not keeping well, friend, I am not comfortable...etc... their increase is evident, not their decrease."

Then the Venerable Dāsaka approached the elder monks; having approached, he said this to the elder monks - "Friend, the monk Khemaka says this: 'I am not keeping well, friend...etc... their increase is evident, not their decrease.'" "Come, friend Dāsaka, approach the monk Khemaka; having approached, tell the monk Khemaka thus: 'Friend Khemaka, the elders say this to you: Friend, these five aggregates of clinging have been spoken of by the Blessed One, that is - the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. Does the Venerable Khemaka regard anything as self or as belonging to self among these five aggregates of clinging?'"

"Yes, friends," the Venerable Dāsaka replied to the elder monks and approached the Venerable Khemaka; having approached... etc... 'Friend Khemaka, the elders say this to you: "Friend, these five aggregates of clinging have been spoken of by the Blessed One, that is - the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. Does the Venerable Khemaka regard anything as self or as belonging to self among these five aggregates of clinging?"' "Friend, these five aggregates of clinging have been spoken of by the Blessed One, that is - the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. Friend, I do not regard anything as self or as belonging to self among these five aggregates of clinging."

Then the Venerable Dāsaka approached the elder monks; having approached, he said this to the elder monks - "Friend, the monk Khemaka says this: 'Friend, these five aggregates of clinging have been spoken of by the Blessed One, that is - the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. Friend, I do not regard anything as self or as belonging to self among these five aggregates of clinging.'" "Come, friend Dāsaka, approach the monk Khemaka; having approached, tell the monk Khemaka thus: 'Friend Khemaka, the elders say this to you: Friend, these five aggregates of clinging have been spoken of by the Blessed One, that is - the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. If the Venerable Khemaka does not regard anything as self or as belonging to self among these five aggregates of clinging, then the Venerable Khemaka is an arahant with taints destroyed.'"

"Yes, friends," the Venerable Dāsaka replied to the elder monks and approached the Venerable Khemaka...etc... 'Friend Khemaka, the elders say this to you: "Friend, these five aggregates of clinging have been spoken of by the Blessed One, that is - the aggregate of clinging to form...etc... the aggregate of clinging to consciousness; if the Venerable Khemaka does not regard anything as self or as belonging to self among these five aggregates of clinging, then the Venerable Khemaka is an arahant with taints destroyed." "Friend, these five aggregates of clinging have been spoken of by the Blessed One, that is - the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. Friend, I do not regard anything as self or as belonging to self among these five aggregates of clinging, yet I am not an arahant with taints destroyed; rather, friends, in regard to the five aggregates of clinging, the conceit 'I am' has been attained, though I do not regard 'This I am.'"

Then the Venerable Dāsaka approached the elder monks...etc... said this to the elder monks - "Friend, the monk Khemaka says this: Friend, these five aggregates of clinging have been spoken of by the Blessed One, that is - the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. Friend, I do not regard anything as self or as belonging to self among these five aggregates of clinging, yet I am not an arahant with taints destroyed; rather, friends, in regard to the five aggregates of clinging, the conceit 'I am' has been attained, though I do not regard 'This I am.'"

"Come, friend Dāsaka, approach the monk Khemaka; having approached, tell the monk Khemaka thus: 'Friend Khemaka, the elders say this to you: Friend Khemaka, when you say "I am," what is this "I am" that you speak of? Do you say "I am form," do you say "I am" apart from form, do you say "I am feeling," perception... formations... do you say "I am consciousness," do you say "I am" apart from consciousness? Friend Khemaka, when you say "I am," what is this "I am" that you speak of?'"

"Yes, friends," the Venerable Dāsaka replied to the elder monks and approached the Venerable Khemaka; having approached, he said this to the Venerable Khemaka: 'Friend Khemaka, the elders say this to you: 'Friend Khemaka, when you say "I am," what is this "I am" that you speak of? Do you say "I am form," do you say "I am" apart from form? Feeling... perception... formations... do you say "I am consciousness," do you say "I am" apart from consciousness? Friend Khemaka, when you say "I am," what is this "I am" that you speak of?'" "Enough, friend Dāsaka, what is the use of this running back and forth! Bring me a staff, friend; I myself will go to the elder monks."

Then the Venerable Khemaka, leaning on a staff, approached the elder monks; having approached, he exchanged greetings with the elder monks. After exchanging courteous and cordial greetings, he sat down to one side. When the Venerable Khemaka was seated to one side, the elder monks said this to him - 'Friend Khemaka, when you say "I am," what is this "I am" that you speak of? Do you say 'I am form,' do you say 'I am' apart from form? Feeling... perception... formations... do you say 'I am consciousness,' do you say 'I am' apart from consciousness? Friend Khemaka, when you say 'I am,' what is this 'I am' that you speak of?" "Friend, I do not say 'I am form'; nor do I say 'I am' apart from form. not feeling... not perception... not formations... I do not say 'I am consciousness'; nor do I say 'I am' apart from consciousness. Rather, friends, in regard to the five aggregates of clinging, the conceit 'I am' has been attained, though I do not regard 'This I am.'

Just as, friend, the odour of a blue lotus or a red lotus or a white lotus. If someone were to say: 'The odour of the leaf' or 'The odour of the colour' or 'The odour of the filament', would they be speaking rightly?" "Indeed not, friend." "But how, friend, would one answer if answering rightly?" "Friend, one answering rightly would answer: 'The odour of the flower.'" "Just so, friend, I do not say 'I am form', nor do I say 'I am' apart from form. not feeling... not perception... not formations... not consciousness do I say 'I am', nor do I say 'I am' apart from consciousness. Rather, friends, in regard to the five aggregates of clinging, the conceit 'I am' has been attained, though I do not regard 'This I am.'

"Although, friend, a noble disciple has abandoned the five lower fetters, still there is in him: 'And when the conceit 'I am', the desire 'I am', the underlying tendency 'I am' that follows along with the five aggregates of clinging is not uprooted. After some time he dwells contemplating rise and fall in the five aggregates of clinging - 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling... Such is perception... Such is formations... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' As he dwells thus contemplating rise and fall in these five aggregates of clinging, that conceit 'I am', desire 'I am', underlying tendency 'I am' which follows along with the five aggregates of clinging and is not uprooted, that too gets uprooted.

"Just as, friend, a cloth that is soiled and stained; The owners would give it to a dyer. The dyer would knead it thoroughly with astringent or lye or cow-dung and rinse it in clean water. Although that cloth becomes pure and clean, still there remains in it the residual smell of astringent or lye or cow-dung that has not been removed. The dyer gives it back to the owners. The owners put it in a fragrant casket. Whatever residual smell of astringent or lye or cow-dung that had not been removed, that too disappears. Just so, friend, although a noble disciple has abandoned the five lower fetters, still there remains in him in regard to the five aggregates of clinging the residual conceit 'I am', desire 'I am', underlying tendency 'I am' that has not been uprooted. After some time he dwells contemplating rise and fall in the five aggregates of clinging. 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling... Such is perception... Such is formations... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' As he dwells thus contemplating rise and fall in these five aggregates of clinging, that residual conceit 'I am', desire 'I am', underlying tendency 'I am' in regard to the five aggregates of clinging that had not been uprooted, that too disappears."

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 him, but rather because the Venerable Khemaka is capable of explaining, teaching, making known, establishing, revealing, analysing, and clarifying the Teaching of the Blessed One in detail. The Teaching of the Blessed One has been explained, taught, made known, established, revealed, analysed, and clarified in detail by the Venerable Khemaka."

This is what the Venerable Khemaka said. The elder monks delighted 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 taints through not clinging, and so was the mind of the Venerable Khemaka. Seventh.

8.

The Discourse to Channa

90. On one occasion many elder monks were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Channa, having emerged from seclusion in the evening, taking a key, approached from dwelling to dwelling and 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 - "Friend Channa, form is impermanent; feeling is impermanent; perception is impermanent; formations are impermanent; consciousness is impermanent. Form is non-self; feeling... perception... formations... consciousness is non-self. All formations are impermanent; all phenomena are non-self."

Then this occurred to the Venerable Channa - "This too occurs to me - 'Form is impermanent, feeling... perception... formations... consciousness is impermanent; form is non-self, feeling... perception... formations... consciousness is non-self. All formations are impermanent, all phenomena are non-self.' Yet my mind does not launch out onto the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna, does not become confident, does not become steady, is not resolved upon it. Agitation and clinging arise; my mind turns back - 'Then who indeed is my self?' But one who sees the Teaching thus does not have this. Who might teach me the Teaching in such a way that I might see the Teaching?"

Then this occurred to the Venerable Channa - "The Venerable Ānanda is dwelling at Kosambī in Ghosita's Park, and he is praised by the Teacher and held in high regard by his wise fellow monks, and the Venerable Ānanda is capable of teaching me the Teaching in such a way that I might see the Teaching; and I have such confidence in the Venerable Ānanda. What if I were to approach the Venerable Ānanda?" Then the Venerable Channa, having put his lodging in order and taking his bowl and robe, approached the Venerable Ānanda at Ghosita's Park in Kosambī; having approached, he exchanged 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, friend, having emerged from seclusion in the evening, taking a key, I approached from dwelling to dwelling; having approached, I 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, friend, the elder monks said this to me - 'Friend Channa, form is impermanent; feeling... perception... formations... consciousness is impermanent; form is non-self...etc... consciousness is non-self. All formations are impermanent, all phenomena are non-self."'

"Then, friend, this occurred to me - "This too occurs to me - form is impermanent...etc... consciousness is impermanent, form is non-self, feeling... perception... formations... consciousness is non-self. All formations are impermanent, all phenomena are non-self.' Yet my mind does not launch out onto the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna, does not become confident, does not become steady, is not resolved upon it. Agitation and clinging arise; my mind turns back - 'Then who indeed is my self?' But one who sees the Teaching thus does not have this. Who might teach me the Teaching in such a way that I might see the Teaching!

"Then, friend, this occurred to me - "The Venerable Ānanda is dwelling at Kosambī in Ghosita's Park, and he is praised by the Teacher and held in high regard by his wise fellow monks, and the Venerable Ānanda is capable of teaching me the Teaching in such a way that I might see the Teaching. And I have such 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."

"We are delighted with the Venerable Channa even this much, that the Venerable Channa has revealed himself and broken through his barrenness. Listen, friend Channa; you are capable of understanding the Teaching." Then, just from that much, great rapture and gladness arose in the Venerable Channa - "It seems I am capable of understanding the Teaching."

"I have heard this directly from the Blessed One, directly I received it when he was exhorting the monk Kaccānagotta - "This world, Kaccāna, for the most part depends upon a dyad - existence and non-existence. Kaccāna, for one seeing with right wisdom as it really is the origin of the world, that non-existence in the world does not exist. Kaccāna, for one seeing with right wisdom as it really is the cessation of the world, that existence in the world does not exist. This world, Kaccāna, for the most part is shackled by engagement, clinging, adherence and bondage. But one does not approach, cling to, or take as a mental standpoint this engagement and clinging, this mental standpoint, adherence and underlying tendency as 'my self'. 'Only suffering arises when arising, only suffering ceases when ceasing' - one does not doubt or become perplexed. One's knowledge about this is independent of others. To this extent, Kaccāna, there is right view. 'All exists', Kaccāna - this is one extreme. 'Nothing exists' - this is the second extreme. Without approaching both these extremes, Kaccāna, the Truth Finder teaches the Teaching by the middle way - with ignorance as condition, formations arise; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease...etc... such is the cessation of this entire mass of suffering."

"So it is, friend Ānanda, it is for those who have spiritual companions such as the venerable ones, who are compassionate, seeking their welfare, who exhort and instruct them. And having heard this teaching of the Teaching from the Venerable Ānanda, I made the breakthrough to the Teaching." The eighth.

9.

Discourse to 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 - "But how, Venerable Sir, by knowing and seeing in what way do the underlying tendencies to I-making, mine-making, and conceit not occur in regard to this conscious body and all external signs?"

"Whatever form, Rāhula - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external...etc... all consciousness should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. This, Rāhula, is how by knowing and seeing thus, the underlying tendencies to I-making, mine-making, and conceit do not occur in regard to this conscious body and all external signs." Ninth.

10.

Second Discourse to Rāhula

92. At Sāvatthī. Seated to one side, the Venerable Rāhula said this to the Blessed One - "But how, Venerable Sir, by knowing and seeing in what way is the mind regarding this conscious body and all external signs freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated?" "Whatever form, Rāhula - whether past, future, or present, internal or external...etc... far or near - all form, having seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self', is liberated through non-clinging. Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness should be seen as 'This is not mine, I am not this, this is not my self', having seen this as it really is with right wisdom, is liberated through non-clinging. This, Rāhula, is how by knowing and seeing thus, the mind regarding this conscious body and all external signs is freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated." Tenth.

The Chapter on the Elders is the ninth.

Here is its summary -

10.

The Chapter on Flowers

1.

Discourse on the River

93. At Sāvatthī. "Just as, monks, a mountain river flowing downwards, travelling far with a swift current. If on both its banks kāsa grasses were to grow, they would overhang it; if kusā grasses were to grow, they would overhang it; if reeds were to grow, they would overhang it; if bīraṇa grasses were to grow, they would overhang it; if trees were to grow, they would overhang it. If a person being carried along by the current were to grasp the kāsa grasses, they would break off. Because of that he would meet with calamity and disaster. If he were to grasp the kusā grasses, the reeds, the bīraṇa grasses, the trees, they would break off. Because of that he would meet with calamity and disaster. Even so, monks, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form. That form of his breaks off. Because of that he meets with calamity and disaster. Feeling... perception... formations... He regards consciousness as self, or self as possessing consciousness; consciousness as in self, or self as in consciousness. That consciousness of his breaks off. Because of that he meets with calamity and disaster. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "Therefore...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" First.

2.

The Discourse on the Flower

94. At Sāvatthī. "Monks, I do not dispute with the world; rather, it is the world that disputes with me. Monks, one who speaks the Teaching does not dispute with anyone in the world. Monks, what is agreed upon as not existing by the wise in the world, I too say 'it does not exist.' Monks, what is agreed upon as existing by the wise in the world, I too say 'it exists.'"

"And what, monks, is agreed upon as not existing by the wise in the world, that I say 'does not exist'? Form, monks, being permanent, stable, eternal, not subject to change, is agreed upon as not existing by the wise in the world; I too say 'it does not exist.' Feeling... perception... formations... consciousness being permanent, stable, eternal, not subject to change, is agreed upon as not existing by the wise in the world; I too say 'it does not exist.' This, monks, is agreed upon as not existing by the wise in the world; I too say 'it does not exist.'"

"And what, monks, is agreed upon as existing by the wise in the world, that I say 'exists'? Form, monks, is impermanent, suffering, and subject to change - this is agreed upon as existing by the wise in the world; I too say 'it exists.' Feeling is impermanent...etc... consciousness is impermanent, suffering, and subject to change - this is agreed upon as existing by the wise in the world; I too say 'it exists.' This, monks, is agreed upon as existing by the wise in the world; I too say 'it exists.'"

"There are, monks, worldly conditions in the world, and the Truth Finder awakens to this and breaks through to it; having awakened to it and broken through to it, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, and makes it clear.

"And what, monks, are the worldly conditions in the world that the Truth Finder awakens to and breaks through to, and having awakened to them and broken through to them, explains, teaches, proclaims, establishes, discloses, analyses, and makes clear? Form, monks, is a worldly condition in the world, and the Truth Finder awakens to this and breaks through to it. Having awakened to it and broken through to it, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, and makes it clear.

"Monks, when it is being explained, taught, proclaimed, established, disclosed, analysed, and made clear by the Truth Finder in this way, if someone does not know and see, what can I do with that foolish worldling who is blind, without vision, who does not know and does not see! Feeling, monks, is a worldly condition in the world...etc... perception, monks... formations, monks... consciousness, monks, is a worldly condition in the world, and the Truth Finder awakens to this and breaks through to it. Having awakened to it and broken through to it, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, and makes it clear.

"Monks, when it is being explained, taught, proclaimed, established, disclosed, analysed, and made clear by the Truth Finder in this way, if someone does not know and see, what can I do with that foolish worldling who is blind, without vision, who does not know and does not see!

"Just as, monks, a blue lotus, red lotus, or white lotus born in the water, grown in the water, rises above the water and stands unsoiled by the water; even so, monks, the Truth Finder born in the world, grown in the world, dwells having transcended the world, unsoiled by the world." The second.

3.

The Discourse on the Simile of the Lump of Foam

95. On one occasion the Blessed One was dwelling at Ayujjhā on the bank of the river Ganges. There the Blessed One addressed the monks:

"Just as, monks, this river Ganges would bring along a great lump of foam. A person with good eyesight would see it, observe it, and carefully examine it. As he sees it, observes it, and carefully examines it, it would appear hollow, void, and without substance. For what substance, monks, could there be in a lump of foam? Even so, monks, whatever form - whether past, future, or present...etc... far or near, a monk sees it, observes it, and carefully examines it. As he sees it, observes it, and carefully examines it, it appears hollow, void, and without substance. For what substance, monks, could there be in form?

"Just as, monks, in the autumn when it rains in big drops, bubbles arise and vanish in the water. A person with good eyesight would see it, observe it, and carefully examine it. As he sees it, observes it, and carefully examines it, it would appear hollow, void, and without substance. For what substance, monks, could there be in a water bubble? Even so, monks, whatever feeling - whether past, future, or present...etc... far or near, a monk sees it, observes it, and carefully examines it. As he sees it, observes it, and carefully examines it, it appears hollow, void, and without substance. For what substance, monks, could there be in feeling?

"Just as, monks, in the last month of the hot season, at high noon, a mirage shimmers. A person with good eyesight would see it, observe it, and carefully examine it. As he sees it, observes it, and carefully examines it, it would appear hollow, void...etc... For what substance, monks, could there be in a mirage? Even so, monks, whatever perception...etc...

"Just as, monks, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, taking a sharp axe, would enter a forest. There he would see a large plantain trunk, straight, new, without fruit-bud core. He would cut it at the root; having cut it at the root he would cut it at the top, having cut it at the top he would peel away the leaf-sheaths. As he peels away its leaf-sheaths, he would not even find sapwood, let alone heartwood! A person with good eyesight would see it, observe it, and carefully examine it. As he sees it, observes it, and carefully examines it, it would appear hollow, void, and without substance. For what substance, monks, could there be in a plantain trunk? Even so, monks, whatever formations - whether past, future, or present...etc... far or near, a monk sees it, observes it, and carefully examines it. As he sees it, observes it, and carefully examines it, it appears hollow, void, and without substance. For what substance, monks, could there be in formations?

"Just as, monks, a magician or magician's apprentice would display a magical illusion at a crossroads. A person with good eyesight would see it, observe it, and carefully examine it. As he sees it, observes it, and carefully examines it, it would appear hollow, void, and without substance. For what substance, monks, could there be in a magical illusion? Even so, monks, whatever consciousness - whether past, future, or present...etc... far or near, a monk sees it, observes it, and carefully examines it. As he sees it, observes it, and carefully examines it, it appears hollow, void, and without substance. For what substance, monks, could there be in consciousness?

"Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling... disenchanted with perception... disenchanted with formations... becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated'...etc... He understands: 'There is no more coming to any state of being.'"

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

4.

The Discourse on the Lump of Cow Dung

96. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "Is there, Venerable Sir, any form that is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there, Venerable Sir, any feeling that is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there, Venerable Sir, any perception that...etc... Are there, Venerable Sir, any formations that are permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there, Venerable Sir, any consciousness that is permanent, stable, eternal, not subject to change, and will remain the same for eternity?" "There is no form, monk, that is permanent, stable, eternal, not subject to change, and will remain the same for eternity. There is no feeling... no perception... no formations... no consciousness that is permanent, stable, eternal, not subject to change, and will remain the same for eternity."

Then the Blessed One, having taken a small lump of cow dung in his hand, said this to that monk - "There is no acquisition of individuality, monk, that is permanent, stable, eternal, not subject to change, and will remain the same for eternity. If there were, monk, such an acquisition of individuality that was permanent, stable, eternal, not subject to change, living the holy life would not be discerned for the complete destruction of suffering. But because, monk, there is no acquisition of individuality that is permanent, stable, eternal, not subject to change, therefore living the holy life is discerned for the complete destruction of suffering.

"Formerly, monk, I was an anointed warrior-king. When I was an anointed warrior-king, monk, I had eighty-four thousand cities with Kusāvatī as the royal capital. When I was an anointed warrior-king, monk, I had eighty-four thousand palaces with the Palace of Teaching as the foremost. When I was an anointed warrior-king, monk, I had eighty-four thousand peaked houses with the Great Array peaked house as the foremost. When I was an anointed warrior-king, monk, I had eighty-four thousand couches made of ivory, made of heartwood, made of gold, spread with long-fleeced rugs, spread with white rugs, spread with wool rugs, with excellent antelope hide coverings, with canopies above, and red cushions at both ends. When I was an anointed warrior-king, monk, I had eighty-four thousand elephants adorned with gold ornaments, with gold banners, covered with nets of gold, with Uposatha, the king of elephants, as the foremost. When I was an anointed warrior-king, monk, I had eighty-four thousand horses adorned with gold ornaments, with gold banners, covered with nets of gold, with Valāhaka, the king of horses, as the foremost. When I was an anointed warrior-king, monk, I had eighty-four thousand chariots adorned with gold ornaments, with gold banners, covered with nets of gold, with the Vejayanta chariot as the foremost. When I was an anointed warrior-king, monk, I had eighty-four thousand gems with the jewel-treasure as the foremost. When I was, monk...etc... eighty-four thousand women with Queen Subhaddā as the foremost. When I was, monk...etc... eighty-four thousand nobles who were his vassals with the steward-treasure as the foremost. When I was, monk...etc... eighty-four thousand cows with tethers of fine cloth and bronze pails. When I was, monk...etc... eighty-four thousand times ten million garments of delicate linen, delicate silk, delicate wool, and delicate cotton. When I was, monk...etc... eighty-four thousand dishes of food; they were brought both morning and evening.

"Of those eighty-four thousand cities, monk, there was only one city where I dwelt at that time - the royal capital of Kusāvatī. "Of those eighty-four thousand palaces, monk, there was only one palace where I dwelt at that time - the Palace of Teaching. Of those eighty-four thousand peaked houses, monk, there was only one peaked house where I dwelt at that time - the Great Array peaked house. Of those eighty-four thousand couches, monk, there was only one couch that I used at that time - whether made of ivory, or of heartwood, or of gold, or of silver. Of those eighty-four thousand elephants, monk, there was only one elephant that I mounted at that time - the elephant-king Uposatha. Of those eighty-four thousand horses, monk, there was only one horse that I mounted at that time - the horse-king Valāhaka. Of those eighty-four thousand chariots, monk, there was only one chariot that I mounted at that time - the Vejayanta chariot. Of those eighty-four thousand women, monk, there was only one woman who attended on me at that time - whether she was from the noble caste or the Velāmika caste. Of those eighty-four thousand crores of garments, monk, there was only one pair of garments that I wore at that time - whether of fine linen, or of fine silk, or of fine wool, or of fine cotton. Of those eighty-four thousand offerings of food, monk, there was only one offering from which I ate at most a measure of rice with suitable curry. Thus indeed, monk, all these formations have passed, ceased, and changed. Thus, monk, formations are impermanent. Thus, monk, formations are unstable. Thus, monk, formations are unreliable. Therefore, monk, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated." Fourth.

5.

The Discourse on the Fingernail

97. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "Is there, Venerable Sir, any form that is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there, Venerable Sir, any feeling that is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there, Venerable Sir, any perception...etc... any formations that are permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there, Venerable Sir, any consciousness that is permanent, stable, eternal, not subject to change, and will remain the same for eternity?" "There is no form, monk, that is permanent, stable, eternal, not subject to change, and will remain the same for eternity. There is no feeling... no perception... no formations...etc... no consciousness that is permanent, stable, eternal, not subject to change, and will remain the same for eternity."

Then the Blessed One, having taken up a little bit of soil on his fingernail, said this to that monk - "There is no form even to this extent, monk, that is permanent, stable, eternal, not subject to change, and will remain the same for eternity. If there were form even to this extent, monk, that was permanent, stable, eternal, not subject to change, living the holy life would not be discerned for the complete destruction of suffering. But because, monk, there is no form even to this extent that is permanent, stable, eternal, not subject to change, therefore living the holy life is discerned for the complete destruction of suffering."

"There is no feeling even to this extent, monk, that is permanent, stable, eternal, not subject to change, and will remain the same for eternity. If there were feeling even to this extent, monk, that was permanent, stable, eternal, not subject to change, living the holy life would not be discerned for the complete destruction of suffering. But because, monk, there is no feeling even to this extent that is permanent, stable, eternal, not subject to change, therefore living the holy life is discerned for the complete destruction of suffering.

"There is no perception even to this extent, monk...etc... There are no formations even to this extent, monk, that are permanent, stable, eternal, not subject to change, and will remain the same for eternity. If there were formations even to this extent, monk, that were permanent, stable, eternal, not subject to change, living the holy life would not be discerned for the complete destruction of suffering. But because, monk, there are no formations even to this extent that are permanent, stable, eternal, not subject to change, therefore living the holy life is discerned for the complete destruction of suffering.

"There is no consciousness even to this extent, monk, that is permanent, stable, eternal, not subject to change, and will remain the same for eternity. If there were consciousness even to this extent, monk, that was permanent, stable, eternal, not subject to change, living the holy life would not be discerned for the complete destruction of suffering. But because, monk, there is no consciousness even to this extent that is permanent, stable, eternal, not subject to change, therefore living the holy life is discerned for the complete destruction of suffering.

"What do you think, monk, is form permanent or impermanent?" "Impermanent, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Therefore...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Fifth.

6.

Discourse on Purity

98. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "Is there, Venerable Sir, any form that is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there, Venerable Sir, any feeling...etc... no perception... no formations... any consciousness that is permanent, stable, eternal, not subject to change, and will remain the same for eternity?" "There is no form, monk, that is permanent, stable, eternal, not subject to change, and will remain the same for eternity. There is no feeling... no perception... no formations... no consciousness that is permanent, stable, eternal, not subject to change, and will remain the same for eternity." Sixth.

7.

The Discourse on the Dog Leash

99. At Sāvatthī. "Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. There comes a time, monks, when the great ocean dries up, evaporates and no longer exists; yet I do not say, monks, there is making an end of suffering for beings hindered by ignorance and fettered by craving, running and wandering on. There comes a time, monks, when Sineru, the king of mountains, burns up, perishes and no longer exists; yet I do not say, monks, there is making an end of suffering for beings hindered by ignorance and fettered by craving, running and wandering on. There comes a time, monks, when the great earth burns up, perishes and no longer exists; yet I do not say, monks, there is making an end of suffering for beings hindered by ignorance and fettered by craving, running and wandering on."

"Just as, monks, a dog tied by a leash to a strong stake or post keeps running and circling around that very stake or post; even so, monks, an unlearned worldling who does not see the noble ones...etc... undisciplined in the Teaching of superior persons, regards form as self...etc... regards feeling as self... regards perception as self... He regards formations as self... He regards consciousness as self, or self as possessing consciousness; consciousness as in self, or self as in consciousness. He keeps running and circling around form only, feeling only...etc... to perception only... formations only... consciousness only, he keeps running and circling around. Running and circling around form, feeling...etc... perception... formations... running and circling around consciousness, he is not freed from form, not freed from feeling, not freed from perception, not freed from formations, not freed from consciousness, not freed from birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair. 'He is not freed from suffering', I say."

"But monks, the learned noble disciple who has seen the noble ones...etc... well disciplined in the Teaching of superior persons, does not regard form as self...etc... not feeling... not perception... not formations... does not regard consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. He does not run and circle around form, feeling... perception... formations... does not run and circle around consciousness. Not running and circling around form, feeling... perception... formations... not running and circling around consciousness; he is freed from form, freed from feeling, freed from perception, freed from formations, freed from consciousness, freed from birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair. 'He is freed from suffering', I say." Seventh.

8.

The Second Discourse on the Dog Leash

100. At Sāvatthī. "Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. Just as, monks, a dog tied by a leash to a strong stake or post. Whether it goes, it goes up to that very stake or post; whether it stands, it stands close to that very stake or post; whether it sits, it sits down close to that very stake or post; whether it lies down, it lies down close to that very stake or post. Even so, monks, an unlearned worldling regards form as 'This is mine, this I am, this is my self'. Feeling... perception... formations... regards consciousness as 'This is mine, this I am, this is my self'. Whether he goes, he goes up to these five aggregates of clinging; whether he stands, he stands close to these five aggregates of clinging; whether he sits, he sits down close to these five aggregates of clinging; whether he lies down, he lies down close to these five aggregates of clinging. Therefore, monks, one should frequently reflect upon one's own mind thus: 'For a long time this mind has been defiled by lust, hatred, and delusion.' Through defilement of mind, monks, beings are defiled; through cleansing of mind, beings are purified.

"Have you seen, monks, the picture called 'Conduct'?" "Yes, Venerable Sir." "Monks, that picture called 'Conduct' is indeed designed by mind. Monks, yet more diverse than that picture is the mind itself. Therefore, monks, one should frequently reflect upon one's own mind thus: 'For a long time this mind has been defiled by lust, hatred, and delusion.' Through defilement of mind, monks, beings are defiled; through cleansing of mind, beings are purified.

"Monks, I do not see any other single order of beings so diverse. Monks, just as these animals, they too are diversified by mind, but mind is even more diverse than those animals. Therefore, monks, one should frequently reflect upon one's own mind thus: 'For a long time this mind has been defiled by lust, hatred, and delusion.' Through defilement of mind, monks, beings are defiled; through cleansing of mind, beings are purified.

"Suppose, monks, a dyer or a painter, given dye or lac or turmeric or indigo or madder, on a well-polished plank or wall or cloth, were to create the figure of a woman or a man complete in all its features; even so, monks, an unlearned worldling brings forth only form when bringing forth, only feeling...etc... to perception only... only formations... brings forth only consciousness when bringing forth. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "Feeling... perception... formations... consciousness...etc... "therefore, monks, seeing thus...etc... He understands: 'There is no more coming to any state of being.'" The eighth.

9.

The Discourse on the Carpenter's Chisel

101. At Sāvatthī. "Monks, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. And what, monks, must one know and see for the destruction of the taints to occur? 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling... Such is perception... Such is formations... such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness' - this, monks, is how the destruction of the taints occurs for one who knows and sees thus."

"Monks, for a monk who does not dwell devoted to the pursuit of development, even though such a wish might arise - 'Oh, may my mind be liberated from the taints without clinging', yet his mind is not liberated from the taints without clinging. What is the reason for this? 'Due to lack of development' should be said. Due to lack of development of what? Due to lack of development of the four establishments of mindfulness, due to lack of development of the four right strivings, due to lack of development of the four bases for spiritual power, due to lack of development of the five faculties, due to lack of development of the five powers, due to lack of development of the seven enlightenment factors, due to lack of development of the Noble Eightfold Path.

Just as, monks, eight or ten or twelve eggs of a hen. These would not be properly sat upon, not properly warmed, not properly developed by that hen. Even though such a wish might arise in that hen - 'Oh, may these chicks break through the egg shell with their claws or beaks and emerge safely!' yet those chicks are not capable of breaking through the egg shell with their claws or beaks and emerging safely. What is the reason for this? For thus, monks, eight or ten or twelve eggs of a hen; these are not properly sat upon, not properly warmed, not properly developed by the hen. Even so, monks, for a monk who does not dwell devoted to the pursuit of development, even though such a wish might arise - 'Oh, may my mind be liberated from the taints without clinging!' yet his mind is not liberated from the taints without clinging. What is the reason for this? 'Due to lack of development' should be said. Due to lack of development of what? Due to lack of development of the four establishments of mindfulness...etc... of the Eightfold Path.

"Monks, for a monk who dwells devoted to the pursuit of development, even though such a wish might not arise - 'Oh, may my mind be liberated from the taints without clinging', and his mind is liberated from the taints without clinging. What is the reason for this? 'Due to development' should be said. Due to development of what? Due to development of the four establishments of mindfulness, due to development of the four right strivings, due to development of the four bases for spiritual power, due to development of the five faculties, due to development of the five powers, due to development of the seven enlightenment factors, due to development of the Noble Eightfold Path.

Just as, monks, eight or ten or twelve eggs of a hen. These would be properly sat upon, properly warmed, properly developed by that hen. Even though such a wish might not arise in that hen: 'Oh, may these chicks break through the egg shell with their claws or beaks and emerge safely!' yet those chicks are capable of breaking through the egg shell with their claws or beaks and emerging safely. What is the reason for this? For thus, monks, eight or ten or twelve eggs of a hen; these would be properly sat upon, properly warmed, properly developed by that hen. Even so, monks, for a monk who dwells devoted to the pursuit of development, even though such a wish might not arise - 'Oh, may my mind be liberated from the taints without clinging', and his mind is liberated from the taints without clinging. What is the reason for this? 'Due to development' should be said. Due to development of what? Due to development of the four establishments of mindfulness...etc... due to development of the Noble Eightfold Path.

"Just as, monks, in the handle of an adze of an adze-maker or his apprentice, the marks of his fingers and thumb are seen. But he does not have such knowledge - 'Today this much of my axe handle has worn away, yesterday this much, the day before this much'. Rather, when it is worn away, he just has the knowledge that it is worn away. Even so, monks, for a monk who dwells devoted to the pursuit of development, even though he might not have such knowledge - 'Today this much of my taints has been destroyed, yesterday this much, the day before this much', yet when they are destroyed, he just has the knowledge that they are destroyed. Just as, monks, when an ocean-going ship bound with rope-bonds, having been in the water for six months, is drawn up onto dry land for the winter, its rope-bonds affected by wind and sun. When those are then rained upon by monsoon clouds, they easily collapse and become rotten; even so, monks, for a monk who dwells devoted to the pursuit of development, the fetters easily collapse and become rotten." Ninth.

10.

The Discourse on the Perception of Impermanence

102. At Sāvatthī. "The perception of impermanence, monks, when developed and cultivated, exhausts all sensual lust, exhausts all lust for form, exhausts all lust for existence, exhausts all ignorance, uproots all conceit 'I am'."

"Just as, monks, in the autumn a farmer ploughing with a large plough cuts through all the root networks while ploughing; Even so, monks, when the perception of impermanence is developed and cultivated, it exhausts all sensual lust, exhausts all lust for form, exhausts all lust for existence, exhausts all ignorance, uproots all the conceit "I am".

Just as, monks, a grass-cutter having cut the grass, grasps it at the top and shakes it, flicks it, cleans it; Even so, monks, when the perception of impermanence is developed and cultivated, it exhausts all sensual lust...etc... uproots all the conceit "I am".

"Monks, just as when a bunch of mangoes is cut from its stalk, all the mangoes connected to the stalk follow along with it; even so, monks, when the perception of impermanence is developed...etc... uproots all the conceit "I am".

"Just as, monks, in a peaked house whatever rafters there are, all of them slant towards the peak, slope towards the peak, converge upon the peak, and the peak is declared to be their chief; even so, monks, when the perception of impermanence is developed...etc... uproots all the conceit "I am".

"Just as, monks, of all root fragrances, black ginger fragrance is declared the foremost; even so, monks, when the perception of impermanence...etc... uproots all the conceit "I am".

"Just as, monks, of all heartwood fragrances, red sandalwood is declared the foremost; even so, monks, when the perception of impermanence...etc... uproots all the conceit "I am".

"Just as, monks, of all flower fragrances, jasmine is declared the foremost; even so, monks, when the perception of impermanence...etc... uproots all the conceit "I am".

"Just as, monks, whatever petty kings there are, all these follow the wheel-turning monarch, and the wheel-turning monarch is declared their foremost; even so, monks, when the perception of impermanence...etc... uproots all the conceit "I am".

"Just as, monks, of all the light of the stars, all of them are not worth a sixteenth part of the light of the moon, the moonlight is declared the foremost of them; even so, monks, when the perception of impermanence...etc... uproots all the conceit "I am".

"Just as, monks, in autumn, when the sky is clear and free of clouds, the sun climbing through the sky, dispelling all darkness in space, shines and burns and gleams; Even so, monks, when the perception of impermanence is developed and cultivated, it exhausts all sensual lust, exhausts all lust for form, exhausts all lust for existence, exhausts all ignorance, uproots all the conceit "I am".

"And how, monks, when the perception of impermanence is developed, how when cultivated does it exhaust all sensual lust...etc... uproots all the conceit "I am"? 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling... Such is perception... Such is formations... such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness' - when the perception of impermanence is thus developed, monks, thus cultivated, it exhausts all sensual lust, exhausts all lust for form, exhausts all lust for existence, exhausts all ignorance, uproots all the conceit "I am"." Tenth.

The Chapter on Flowers is the tenth.

Here is its summary -

The Middle Fifty is completed.

Here is the summary of chapters of that Middle Fifty -

11.

The Chapter on Portions

1.

The Discourse on the End

103. At Sāvatthī. "Monks, there are these four ends. Which four? The end of identity, the end of the origin of identity, the end of the cessation of identity, the end of the way leading to the cessation of identity. And what, monks, is the end of identity? One should say, 'The five aggregates of clinging'. What are the five? That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness - this, monks, is called the end of identity."

"And what, monks, is the end of the origin of identity? It is that craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there, that is - craving for sensual pleasures, craving for existence, craving for non-existence. This, monks, is called the end of the origin of identity.

"And what, monks, is the end of the cessation of identity? It is the complete fading away and cessation of that very craving, its giving up, relinquishment, freedom, and nonreliance - this, monks, is called the end of the cessation of identity.

"And what, monks, is the end of the way leading to the cessation of identity? This is the Noble Eightfold Path. That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is called the end of the way leading to the cessation of identity. These, monks, are the four ends." First.

2.

Discourse on Suffering

104. At Sāvatthī. "Monks, I shall teach you suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering. Listen to it. And what, monks, is suffering? One should say, 'The five aggregates of clinging'. What are the five? That is: the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. This, monks, is called suffering. And what, monks, is the origin of suffering? It is that craving which leads to renewed existence...etc... craving for sensual pleasures, craving for existence, craving for non-existence - this, monks, is called the origin of suffering. And what, monks, is the cessation of suffering? It is the complete fading away and cessation of that very craving, its giving up, relinquishment, freedom, and nonreliance - this, monks, is called the cessation of suffering. And what, monks, is the way leading to the cessation of suffering? This is the Noble Eightfold Path. That is: right view... etc... right concentration. This, monks, is called the way leading to the cessation of suffering." The second.

3.

Identity Discourse

105. At Sāvatthī. "Monks, I shall teach you identity, the origin of identity, the cessation of identity, and the way leading to the cessation of identity. Listen to it. And what, monks, is identity? One should say, 'The five aggregates of clinging'. What are the five? That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. This, monks, is called identity. And what, monks, is the origin of identity? It is that craving which leads to renewed existence...etc... craving for sensual pleasures, craving for existence, craving for non-existence - this, monks, is called the origin of identity. And what, monks, is the cessation of identity? Of that very craving...etc... this, monks, is called the cessation of identity. And what, monks, is the way leading to the cessation of identity? This is the Noble Eightfold Path. That is: right view... etc... right concentration. This, monks, is called the way leading to the cessation of identity." Third.

4.

To Be Fully Understood

106. At Sāvatthī. "Monks, I shall teach you the things to be fully understood, full understanding, and the individual who has fully understood. Listen to it. And what, monks, are the things to be fully understood? Form, monks, is a thing to be fully understood. Feeling...etc... perception... formations... consciousness is a thing to be fully understood. These, monks, are called the things to be fully understood. And what, monks, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion - this, monks, is called full understanding. And what, monks, is the individual who has fully understood? 'Arahant' should be said. This venerable one of such and such name and clan - this, monks, is called the individual who has fully understood." Fourth.

5.

The Discourse on the Ascetic

107. At Sāvatthī. "Monks, there are these five aggregates of clinging. What are the five? That is: the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. Whatever ascetics or brahmins who do not understand as they really are the gratification, danger, and escape regarding these five aggregates of clinging...etc... understand, they enter and dwell in, having realized for themselves through direct knowledge." Fifth.

6.

The Second Discourse on the Ascetic

108. At Sāvatthī. "Monks, there are these five aggregates of clinging. What are the five? That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. Whatever ascetics or brahmins who do not understand as they really are the origin, disappearance, gratification, danger, and escape regarding these five aggregates of clinging...etc... understand, they enter and dwell in, having realized for themselves through direct knowledge." Sixth.

7.

Stream-enterer Discourse

109. At Sāvatthī. "Monks, there are these five aggregates of clinging. What are the five? That is: the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. When, monks, a noble disciple understands as they really are the origin, disappearance, gratification, danger, and escape regarding these five aggregates of clinging. This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Seventh.

8.

The Discourse on the Arahant

110. At Sāvatthī. "Monks, there are these five aggregates of clinging. What are the five? That is: the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. When, monks, a monk, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding these five aggregates of clinging, is liberated through non-clinging. This, monks, is called a monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge." The eighth.

9.

Discourse on the Abandoning of Desire

111. At Sāvatthī. "Monks, whatever desire, lust, delight, craving there is regarding form, abandon that. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. In feeling...etc... in perception... in formations... Whatever desire, lust, delight, craving there is regarding consciousness, abandon that. Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising." Ninth.

10.

Second Discourse on the Abandoning of Desire

112. At Sāvatthī. "Monks, whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies there are regarding form, abandon them. Thus that form will be abandoned, cut off at the root...etc... regarding feeling... in perception... whatever desire regarding formations...etc... thus those formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies there are regarding consciousness, abandon them. Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising." Tenth.

The Chapter on Portions, the eleventh.

Here is its summary -

12.

The Chapter on the Speaker of the Teaching

1.

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, it is said. What, Venerable Sir, is ignorance, and to what extent is one gone to ignorance?" "Here, monk, an unlearned worldling does not understand form, does not understand the origin of form, does not understand the cessation of form, does not understand the way leading to the cessation of form; does not understand feeling... perception... does not understand formations...etc... does not understand the way leading to the cessation of consciousness. This, monk, is called ignorance. To this extent is one gone to ignorance." First.

2.

True Knowledge Discourse

114. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "'True knowledge, true knowledge,' Venerable Sir, it is said. What, Venerable Sir, is true knowledge, and to what extent is one gone to true knowledge?" "Here, monk, the learned noble disciple understands form, understands the origin of form, understands the cessation of form, understands the way leading to the cessation of form. Feeling... perception... understands formations...etc... understands the way leading to the cessation of consciousness. This, monk, is called true knowledge. To this extent is one gone to true knowledge." The second.

3.

The Discourse on the Teaching-Speaker

115. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "'Teaching-speaker, Teaching-speaker,' Venerable Sir, it is said. To what extent, Venerable Sir, is one a Teaching-speaker?" "If, monk, one teaches the Teaching for revulsion, dispassion, and cessation regarding form, one can be properly called 'a monk who is a Teaching-speaker'. If a monk practises for revulsion, dispassion, and cessation regarding form, he can be properly called 'a monk who practises in accordance with the Teaching'. If a monk is liberated through non-clinging due to revulsion, dispassion, and cessation regarding form, he can be properly called 'a monk who has attained Nibbāna in this very life'. If a monk regarding feeling...etc... If a monk regarding perception... If a monk regarding formations... If a monk teaches the Teaching for revulsion, dispassion, and cessation regarding consciousness, he can be properly called 'a monk who is a Teaching-speaker'. If a monk practises for revulsion, dispassion, and cessation regarding consciousness, he can be properly called 'a monk who practises in accordance with the Teaching'. If a monk is liberated through non-clinging due to revulsion, dispassion, and cessation regarding consciousness, he can be properly called 'a monk who has attained Nibbāna in this very life'." Third.

4.

The Second Discourse on the Teaching-Speaker

116. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "'Teaching-speaker, Teaching-speaker,' Venerable Sir, it is said. To what extent, Venerable Sir, is one a Teaching-speaker, to what extent is one practising in accordance with the Teaching, to what extent has one attained Nibbāna in this very life?" "If, monk, one teaches the Teaching for revulsion, dispassion, and cessation regarding form, one can be properly called 'a monk who is a Teaching-speaker'. If a monk practises for revulsion, dispassion, and cessation regarding form, he can be properly called 'a monk who practises in accordance with the Teaching'. If a monk is liberated through non-clinging due to revulsion, dispassion, and cessation regarding form, he can be properly called 'a monk who has attained Nibbāna in this very life'. If a monk regarding feeling...etc... If a monk regarding perception... If a monk regarding formations... If a monk teaches the Teaching for revulsion, dispassion, and cessation regarding consciousness, he can be properly called 'a monk who is a Teaching-speaker'. If a monk practises for revulsion, dispassion, and cessation regarding consciousness, he can be properly called 'a monk who practises in accordance with the Teaching'. If a monk is liberated through non-clinging due to revulsion, dispassion, and cessation regarding consciousness, he can be properly called 'a monk who has attained Nibbāna in this very life'." Fourth.

5.

The Discourse on Bondage

117. At Sāvatthī. "Here, monks, an unlearned worldling who does not see the noble ones...etc... undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form; or form as in self, or self as in form. This, monks, is called an unlearned worldling bound by the bondage of form, bound by internal and external bondage, who does not see this shore, does not see the far shore, who ages bound, dies bound, goes from this world to another world bound. He regards feeling as self...etc... or self as in feeling. This, monks, is called an unlearned worldling bound by the bondage of feeling, bound by internal and external bondage, who does not see this shore, does not see the far shore, who ages bound, dies bound, goes from this world to another world bound. Perception... formations... regards consciousness as self...etc... this, monks, is called an unlearned worldling bound by the bondage of consciousness, bound by internal and external bondage, who does not see this shore, does not see the far shore, who ages bound, dies bound, goes from this world to another world bound."

"But monks, the learned noble disciple who has seen the noble ones...etc... well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form; or form as in self, or self as in form. This, monks, is called a learned noble disciple who is not bound by the bondage of form, not bound by internal and external bondage, who sees this shore, sees the far shore; 'he is freed from suffering', I say. Not feeling as self...etc... not perception as self...etc... not formations as self...etc... does not regard consciousness as self...etc... this, monks, is called a learned noble disciple who is not bound by the bondage of consciousness, not bound by internal and external bondage, who sees this shore, sees the far shore, 'he is freed from suffering', I say." Fifth.

6.

The Discourse on Questioning

118. At Sāvatthī. "What do you think, monks, do you regard form as 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Good, monks! Form, monks, should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. feeling... perception... formations... do you regard consciousness as 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Good, monks! Consciousness, monks, should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... Seeing thus...etc... He understands: 'What had to be done has been done, there is no more coming to any state of being.' Sixth.

7.

The Second Discourse on Questioning

119. At Sāvatthī. "What do you think, monks, do you regard form as 'This is not mine, I am not this, this is not my self'?" "Yes, Venerable Sir." "Good, monks! Form, monks, should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Feeling... perception... formations... do you regard consciousness as 'This is not mine, I am not this, this is not my self'?" "Yes, Venerable Sir." "Good, monks! Consciousness, monks, should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... thus...etc... He understands: 'There is no more coming to any state of being.'" Seventh.

8.

The Discourse on What Can Be Fettered

120. At Sāvatthī. "Monks, I shall teach you things that can be fettered and the fetter. Listen to it. And what, monks, are the things that can be fettered, what is the fetter? Form, monks, is a thing that can be fettered; the desire and lust therein, that is the fetter therein. Feeling...etc... perception... formations... consciousness is a thing that can be fettered; the desire and lust therein, that is the fetter therein. These, monks, are called things that can be fettered, this is the fetter." The eighth.

9.

The Discourse on Things Subject to Clinging

121. At Sāvatthī. "Monks, I shall teach you things that can be clung to and clinging. Listen to it. And what, monks, are the things that can be clung to, what is clinging? Form, monks, is a thing that can be clung to; the desire and lust therein, that is the clinging therein. Feeling...etc... perception... formations... consciousness is a thing that can be clung to; the desire and lust therein, that is the clinging therein. These, monks, are called things that can be clung to, this is clinging." 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, having emerged from seclusion in the evening, approached the Venerable Sāriputta...etc... said this - "Friend Sāriputta, what states should a virtuous monk carefully attend to?" "Friend Koṭṭhika, a virtuous monk should carefully attend to the five aggregates of clinging as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. What are the five? That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. Friend Koṭṭhika, a virtuous monk should carefully attend to these five aggregates of clinging as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. Friend, there is the possibility that a virtuous monk, carefully attending to these five aggregates of clinging as impermanent...etc... as non-self, might realise the fruit of stream-entry."

"But friend Sāriputta, what states should a monk who is a stream-enterer carefully attend to?" "Friend Koṭṭhika, even a monk who is a stream-enterer should carefully attend to these five aggregates of clinging as impermanent...etc... as non-self. Friend, there is the possibility that a monk who is a stream-enterer, carefully attending to these five aggregates of clinging as impermanent...etc... as non-self, might realise the fruit of once-returning."

"But friend Sāriputta, what states should a monk who is a once-returner carefully attend to?" "Friend Koṭṭhika, even a monk who is a once-returner should carefully attend to these five aggregates of clinging as impermanent...etc... as non-self. Friend, there is the possibility that a monk who is a once-returner, carefully attending to these five aggregates of clinging as impermanent...etc... as non-self, might realise the fruit of non-returning."

"But friend Sāriputta, what states should a monk who is a non-returner carefully attend to?" "Friend Koṭṭhika, even a monk who is a non-returner should carefully attend to these five aggregates of clinging as impermanent...etc... as non-self. Friend, there is the possibility that a monk who is a non-returner, carefully attending to these five aggregates of clinging as impermanent...etc... as non-self, might realise Arahantship."

"But friend Sāriputta, what states should an arahant carefully attend to?" "Friend Koṭṭhika, even an arahant should carefully attend to these five aggregates of clinging as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. Friend, for an arahant there is nothing further to be done and no repetition of what has been done; but when these states are developed and cultivated, they lead to a pleasant dwelling in this very life and to mindfulness and clear comprehension." Tenth.

11.

The Discourse on One with Learning

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, having emerged from seclusion in the evening, approached the Venerable Sāriputta; having approached... etc... said this -

"Friend Sāriputta, what states should a monk with learning carefully attend to?" "Friend Koṭṭhika, a monk with learning should carefully attend to the five aggregates of clinging as impermanent...etc... as non-self. What are the five? That is: the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. Friend Koṭṭhika, a monk with learning should carefully attend to these five aggregates of clinging as impermanent...etc... as non-self. Friend, there is the possibility - that a monk with learning, carefully attending to these five aggregates of clinging as impermanent...etc... as non-self, might realise the fruit of stream-entry."

"But friend Sāriputta, what states should a monk who is a stream-enterer carefully attend to?" "Friend Koṭṭhika, even a monk who is a stream-enterer should carefully attend to these five aggregates of clinging as impermanent...etc... as non-self. Friend, there is the possibility - that a monk who is a stream-enterer, carefully attending to these five aggregates of clinging as impermanent...etc... as non-self, might realise the fruit of once-returning...etc... the fruit of non-returning...etc... might realise the fruit of arahantship."

"But friend Sāriputta, what states should an arahant carefully attend to?" "Friend Koṭṭhika, even an arahant should carefully attend to these five aggregates of clinging as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. Friend, for an arahant there is nothing further to be done and no repetition of what has been done; but when these states are developed and cultivated, they lead to a pleasant dwelling in this very life and to mindfulness and clear comprehension." Eleventh.

12.

Discourse on the Aeon

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 - "But how, Venerable Sir, by knowing and seeing in what way do the underlying tendencies to I-making, mine-making, and conceit not occur in regard to this conscious body and all external signs?"

"Whatever form, Kappa - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. Whatever feeling... etc... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. This, Kappa, is how by knowing and seeing thus, the underlying tendencies to I-making, mine-making, and conceit do not occur in regard to this conscious body and all external signs." Twelfth.

13.

Second Discourse on the Aeon

125. At Sāvatthī. Seated to one side, the Venerable Kappa said this to the Blessed One - "But how, Venerable Sir, by knowing and seeing in what way is the mind regarding this conscious body and all external signs freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated?"

"Whatever form, Kappa, whether past, future, or present...etc... all form, having seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self', is liberated through non-clinging. Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness, having seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self', is liberated through non-clinging. This, Kappa, is how by knowing and seeing thus, the mind regarding this conscious body and all external signs is freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated." The thirteenth.

The Chapter on the Speaker of the Teaching, the twelfth.

Here is its summary -

13.

The Chapter on Ignorance

1.

The Discourse on Things Subject to Origin

126. At Sāvatthī. Then a certain monk approached the Blessed One; having approached... etc... Seated to one side, that monk said this to the Blessed One - "'Ignorance, ignorance,' Venerable Sir, it is said. What, Venerable Sir, is ignorance, and to what extent is one gone to ignorance?"

"Here, monk, an unlearned worldling does not understand as it really is form subject to arising as 'form is subject to arising'; He does not understand as it really is form subject to passing away as 'form is subject to passing away'; He does not understand as it really is form subject to arising and passing away as 'form is subject to arising and passing away'. He does not understand as it really is feeling subject to arising as 'feeling is subject to arising'; He does not understand as it really is feeling subject to passing away as 'feeling is subject to passing away'; He does not understand as it really is feeling subject to arising and passing away as 'feeling is subject to arising and passing away'. Perception subject to arising...etc... He does not understand as it really is formations subject to arising as 'formations are subject to arising'; He does not understand as it really is formations subject to passing away as 'formations are subject to passing away'; He does not understand as it really is formations subject to arising and passing away as 'formations are subject to arising and passing away'. He does not understand as it really is consciousness subject to arising as 'consciousness is subject to arising'; He does not understand as it really is consciousness subject to passing away as 'consciousness is subject to passing away'; He does not understand as it really is consciousness subject to arising and passing away as 'consciousness is subject to arising and passing away'. This, monk, is called ignorance; To this extent is one gone to ignorance."

When this was said, that monk said this to the Blessed One - "'True knowledge, true knowledge,' Venerable Sir, it is said. What, Venerable Sir, is true knowledge, and to what extent is one gone to true knowledge?"

"Here, monk, the learned noble disciple understands as it really is form subject to arising as 'form is subject to arising'; He understands as it really is form subject to passing away as 'form is subject to passing away'; He understands as it really is form subject to arising and passing away as 'form is subject to arising and passing away'. He understands as it really is feeling subject to arising as 'feeling is subject to arising'; He understands as it really is feeling subject to passing away as 'feeling is subject to passing away'; He understands as it really is feeling subject to arising and passing away as 'feeling is subject to arising and passing away'. Perception subject to arising... He understands as it really is formations subject to arising as 'formations are subject to arising'; He understands as it really is formations subject to passing away as 'formations are subject to passing away'; He understands as it really is formations subject to arising and passing away as 'formations are subject to arising and passing away'. He understands as it really is consciousness subject to arising as 'consciousness is subject to arising'; He understands as it really is consciousness subject to passing away as 'consciousness is subject to passing away'; He understands as it really is consciousness subject to arising and passing away as 'consciousness is subject to arising and passing away'. This, monk, is called true knowledge; to this extent is one gone to true knowledge." First.

2.

The Second Discourse on Things Subject to Origin

127. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Mahākoṭṭhika, having emerged from seclusion in the evening...etc... Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "'Ignorance, ignorance,' friend Sāriputta, it is said. What, friend, is ignorance, and to what extent is one gone to ignorance?"

"Here, friend, an unlearned worldling does not understand as it really is form subject to arising as 'form is subject to arising'; form subject to passing away...etc... He does not understand as it really is form subject to arising and passing away as 'form is subject to arising and passing away'. Feeling subject to arising...etc... feeling subject to passing away...etc... He does not understand as it really is feeling subject to arising and passing away as 'feeling is subject to arising and passing away'. Perception subject to arising...etc... formations subject to arising...etc... formations subject to passing away...etc... He does not understand as it really is formations subject to arising and passing away as 'formations are subject to arising and passing away'. Consciousness subject to arising...etc... He does not understand as it really is consciousness subject to arising and passing away as 'consciousness is subject to arising and passing away'. This, friend, is called ignorance; To this extent is one gone to ignorance." The second.

3.

The Third Discourse on Things Subject to Origin

128. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana...etc... Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "'True knowledge, true knowledge,' friend Sāriputta, it is said. What, friend, is true knowledge, and to what extent is one gone to true knowledge?"

"Here, friend, the learned noble disciple understands as it really is form subject to arising as 'form is subject to arising'; form subject to passing away...etc... He understands as it really is form subject to arising and passing away as 'form is subject to arising and passing away'; feeling subject to arising...etc... feeling subject to arising and passing away... perception subject to arising...etc... formations subject to arising... formations subject to passing away... He understands as it really is formations subject to arising and passing away as 'formations are subject to arising and passing away'. consciousness subject to arising... consciousness subject to passing away... He understands as it really is consciousness subject to arising and passing away as 'consciousness is subject to arising and passing away'. This, friend, is called true knowledge; to this extent is one gone to true knowledge." Third.

4.

The Discourse on Gratification

129. were dwelling at Bārāṇasī in the Deer Park at Isipatana...etc... Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "'Ignorance, ignorance,' friend Sāriputta, it is said. What, friend, is ignorance, and to what extent is one gone to ignorance?"

"Here, friend, an unlearned worldling does not understand as it really is the gratification, danger, and escape regarding form. In feeling...etc... in perception... of formations... does not understand as it really is the gratification, danger, and escape regarding consciousness. This, friend, is called ignorance; To this extent is one gone to ignorance." Fourth.

5.

The Second Discourse on Gratification

130. were dwelling at Bārāṇasī in the Deer Park at Isipatana...etc... "'True knowledge, true knowledge,' friend Sāriputta, it is said. What, friend, is true knowledge, and to what extent is one gone to true knowledge?"

"Here, friend, the learned noble disciple understands as it really is the gratification, danger, and escape regarding form. In feeling...etc... in perception... of formations... understands as it really is the gratification, danger, and escape regarding consciousness. This, friend, is called true knowledge; to this extent is one gone to true knowledge." Fifth.

6.

The Discourse on Origin

131. were dwelling at Bārāṇasī in the Deer Park at Isipatana...etc... "'Ignorance, ignorance,' friend Sāriputta, it is said. What, friend, is ignorance, and to what extent is one gone to ignorance?"

"Here, friend, an unlearned worldling does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding form. In feeling...etc... in perception... of formations... does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding consciousness. This, friend, is called ignorance; To this extent is one gone to ignorance." Sixth.

7.

The Second Discourse on Origin

132. were dwelling at Bārāṇasī in the Deer Park at Isipatana...etc... Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "'True knowledge, true knowledge,' friend Sāriputta, it is said. What, friend, is true knowledge, and to what extent is one gone to true knowledge?"

"Here, friend, the learned noble disciple understands as it really is the origin, disappearance, gratification, danger, and escape regarding form. In feeling...etc... in perception... of formations... understands as it really is the origin, disappearance, gratification, danger, and escape regarding consciousness. This, friend, is called true knowledge; to this extent is one gone to true knowledge." Seventh.

8.

Koṭṭhika Sutta

133. were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Sāriputta, having emerged from seclusion in the evening...etc... Seated to one side, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika - "'Ignorance, ignorance,' friend Koṭṭhika, it is said. What, friend, is ignorance, and to what extent is one gone to ignorance?"

"Here, friend, an unlearned worldling does not understand as it really is the gratification, danger, and escape regarding form. In feeling...etc... in perception... of formations... does not understand as it really is the gratification, danger, and escape regarding consciousness. This, friend, is called ignorance; To this extent is one gone to ignorance."

When this was said, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika - "'True knowledge, true knowledge,' friend Koṭṭhika, it is said. What, friend, is true knowledge, and to what extent is one gone to true knowledge?"

"Here, friend, the learned noble disciple understands as it really is the gratification, danger, and escape regarding form. In feeling...etc... in perception... of formations... understands as it really is the gratification, danger, and escape regarding consciousness. This, friend, is called true knowledge; to this extent is one gone to true knowledge." The eighth.

9.

Second Koṭṭhika Sutta

134. were dwelling at Bārāṇasī in the Deer Park at Isipatana...etc... "'Ignorance, ignorance,' friend Koṭṭhika, it is said. What, friend, is ignorance, and to what extent is one gone to ignorance?"

"Here, friend, an unlearned worldling does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding form. In feeling...etc... in perception... of formations... does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding consciousness. This, friend, is called ignorance; To this extent is one gone to ignorance."

When this was said, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika - "'True knowledge, true knowledge,' friend Koṭṭhika, it is said. What, friend, is true knowledge, and to what extent is one gone to true knowledge?"

"Here, friend, the learned noble disciple understands as it really is the origin, disappearance, gratification, danger, and escape regarding form. In feeling...etc... in perception... of formations... understands as it really is the origin, disappearance, gratification, danger, and escape regarding consciousness. This, friend, is called true knowledge; to this extent is one gone to true knowledge." Ninth.

10.

Third Koṭṭhika Sutta

135. That same source. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika - "'Ignorance, ignorance,' friend Koṭṭhika, it is said. What, friend, is ignorance, and to what extent is one gone to ignorance?"

"Here, friend, an unlearned worldling does not understand form, does not understand the origin of form, does not understand the cessation of form, does not understand the way leading to the cessation of form. does not understand feeling...etc... perception... formations... does not understand consciousness, does not understand the origin of consciousness, does not understand the cessation of consciousness, does not understand the way leading to the cessation of consciousness. This, friend, is called ignorance; To this extent is one gone to ignorance."

When this was said, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika - "'True knowledge, true knowledge,' friend Koṭṭhika, it is said. What, friend, is true knowledge, and to what extent is one gone to true knowledge?" "Here, friend, the learned noble disciple understands form, understands the origin of form, understands the cessation of form, understands the way leading to the cessation of form. Feeling... perception... formations... understands consciousness, understands the origin of consciousness, understands the cessation of consciousness, understands the way leading to the cessation of consciousness. This, friend, is called true knowledge; to this extent is one gone to true knowledge." Tenth.

The Chapter on Ignorance is the thirteenth.

Here is its summary -

14.

The Chapter of the Hot Embers

1.

Discourse on Hot Embers

136. At Sāvatthī. "Form, monks, is burning hot, feeling is burning hot, perception is burning hot, formations are burning hot, consciousness is burning hot. Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' First.

2.

Discourse on Impermanence

137. At Sāvatthī. "What, monks, is impermanent; therein your desire should be abandoned. And what, monks, is impermanent? Form, monks, is impermanent; therein your desire should be abandoned. Feeling is impermanent...etc... perception... formations... consciousness is impermanent; therein your desire should be abandoned. What, monks, is impermanent; therein your desire should be abandoned." The second.

3.

Second Discourse on Impermanence

138. At Sāvatthī. "What, monks, is impermanent; therein your lust should be abandoned. And what, monks, is impermanent? Form, monks, is impermanent; therein your lust should be abandoned. Feeling is impermanent... perception... formations... consciousness is impermanent; therein your lust should be abandoned. What, monks, is impermanent; therein your lust should be abandoned." Third.

4.

Third Discourse on Impermanence

139. At Sāvatthī. "What, monks, is impermanent; therein your desire and lust should be abandoned. And what, monks, is impermanent? Form, monks, is impermanent; therein your desire and lust should be abandoned. Feeling is impermanent... perception... formations... consciousness is impermanent; therein your desire and lust should be abandoned. What, monks, is impermanent; therein your desire and lust should be abandoned." Fourth.

5.

Discourse on Suffering

140. At Sāvatthī. "When, monks, there is suffering; therein your desire should be abandoned...etc... when, monks, there is suffering; therein your desire should be abandoned." Fifth.

6.

Second Discourse on Suffering

141. At Sāvatthī. "When, monks, there is suffering; therein your lust should be abandoned...etc... when, monks, there is suffering; therein your lust should be abandoned." Sixth.

7.

Third Discourse on Suffering

142. At Sāvatthī. "When, monks, there is suffering; therein your desire and lust should be abandoned...etc... when, monks, there is suffering; therein your desire and lust should be abandoned." Seventh.

8.

Non-self Discourse

143. At Sāvatthī. "What, monks, is non-self; therein your desire should be abandoned. And what, monks, is non-self? Form, monks, is non-self; therein your desire should be abandoned. Feeling is non-self... perception... formations... consciousness is non-self; therein your desire should be abandoned. What, monks, is non-self; therein your desire should be abandoned." The eighth.

9.

Second Non-self Discourse

144. At Sāvatthī. "What, monks, is non-self; therein your lust should be abandoned. And what, monks, is non-self? Form, monks, is non-self; therein your lust should be abandoned. Feeling is non-self... perception... formations... consciousness is non-self; therein your lust should be abandoned. What, monks, is non-self; therein your lust should be abandoned." Ninth.

10.

Third Non-self Discourse

145. At Sāvatthī. "What, monks, is non-self; therein your desire and lust should be abandoned. And what, monks, is non-self? Form, monks, is non-self; therein your desire and lust should be abandoned. Feeling is non-self... perception... formations... consciousness is non-self; therein your desire and lust should be abandoned. What, monks, is non-self; therein your desire and lust should be abandoned." Tenth.

11.

The Discourse on Abundant Revulsion

146. At Sāvatthī. "Monks, for a clansman who has gone forth through faith, this is in accordance with the Teaching: that he would dwell much in revulsion towards form. In feeling...etc... in perception... in formations... that he would dwell much in revulsion towards consciousness. One dwelling much in revulsion towards form, towards feeling... in perception... in formations... dwelling much in revulsion towards consciousness fully understands form, feeling... perception... formations... fully understands consciousness; he fully understanding form, fully understanding feeling, fully understanding perception, fully understanding formations, fully understanding consciousness is freed from form, freed from feeling, freed from perception, freed from formations, freed from consciousness, freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; 'He is freed from suffering', I say." Eleventh.

12.

The Discourse on Contemplating Impermanence

147. At Sāvatthī. "Monks, for a clansman who has gone forth through faith, this is in accordance with the Teaching: that he would dwell contemplating impermanence in form. In feeling... in perception... in formations... that he would dwell contemplating impermanence in consciousness...etc... 'He is freed from suffering', I say." Twelfth.

13.

The Discourse on Contemplating Suffering

148. At Sāvatthī. "Monks, for a clansman who has gone forth through faith, this is in accordance with the Teaching: that he would dwell contemplating suffering in form. In feeling... in perception... in formations... in consciousness he would dwell contemplating suffering...etc... 'He is freed from suffering', I say." The thirteenth.

14.

Discourse on Contemplating Non-self

149. At Sāvatthī. "Monks, for a clansman who has gone forth through faith, this is in accordance with the Teaching: that he would dwell contemplating non-self in form. In feeling... in perception... in formations... would dwell contemplating non-self in consciousness. dwelling contemplating non-self, in feeling... in perception... in formations... dwelling contemplating non-self in consciousness fully understands form, feeling...etc... perception... formations... fully understands consciousness. he fully understanding form, fully understanding feeling, fully understanding perception, fully understanding formations, fully understanding consciousness is freed from form, freed from feeling, freed from perception, freed from formations, freed from consciousness, freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; 'He is freed from suffering', I say." Fourteenth.

The Chapter of the Hot Embers, fourteenth.

Here is its summary -

15.

The Chapter on Views

1.

Discourse on the Internal

150. At Sāvatthī. "Monks, when what exists, by clinging to what does pleasure and pain arise internally?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, pleasure and pain arise internally. When there is feeling...etc... When there is perception... When there are formations... When there is consciousness, by clinging to consciousness, pleasure and pain arise internally. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would pleasure and pain arise internally without clinging to it?" "No, Venerable Sir." "Feeling...etc... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would pleasure and pain arise internally without clinging to it?" "No, Venerable Sir." "Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" First.

2.

This Is Mine Discourse

151. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what, does one regard 'This is mine, this I am, this is my self'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form...etc... when there is consciousness, by clinging to consciousness, by adhering to consciousness, one regards 'This is mine, this I am, this is my self'. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... subject to change, would one regard it without clinging as 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... subject to change, would one regard it without clinging as 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" The second.

3.

The Discourse on That Self

152. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change.' In feeling...etc... in perception... in formations...etc... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change.'"

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change'?" "No, Venerable Sir." Seeing thus...etc... He understands: 'There is no more coming to any state of being'. Third.

4.

It Might Not Be Mine Discourse

153. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'It might not be, and it might not be mine, it might not have been, it will not be mine'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'It might not be, and it might not be mine, it might not have been, it will not be mine'. When there is feeling... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness, such a view arises - 'It might not be, and it might not be mine, it might not have been, it will not be mine'. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'It might not be, and it might not be mine, it might not have been, it will not be mine'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'It might not be, and it might not be mine, it might not have been, it will not be mine'?" "No, Venerable Sir." "Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Fourth.

5.

Wrong View Discourse

154. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does wrong view arise?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form wrong view arises. When there is feeling... wrong view arises. When there is perception... When there are formations... When there is consciousness, by clinging to consciousness, by adhering to consciousness wrong view arises. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent...etc... would wrong view arise without clinging to it?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would wrong view arise without clinging to it?" "No, Venerable Sir." "Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Fifth.

6.

Discourse on Identity View

155. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does identity view arise?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form identity view arises. When there is feeling... When there is perception... When there are formations... When there is consciousness, by clinging to consciousness, by adhering to consciousness identity view arises. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent...etc... would identity view arise without clinging to it?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent...etc... would identity view arise without clinging to it?" "No, Venerable Sir." "Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Sixth.

7.

View of Self

156. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does the view of self arise?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form the view of self arises. When there is feeling... When there is perception... When there are formations... When there is consciousness, by clinging to consciousness, by adhering to consciousness the view of self arises. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent...etc... would the view of self arise without clinging to it?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent...etc... would the view of self arise without clinging to it?" "No, Venerable Sir." "Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Seventh.

8.

The Discourse on Adherence

157. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what do fetters, adherences, and shackles arise?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form fetters, adherences, and shackles arise. When there is feeling... When there is perception... When there are formations... When there is consciousness, by clinging to consciousness, by adhering to consciousness fetters, adherences, and shackles arise. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent...etc... would fetters, adherences, and shackles arise without clinging to it?" "No, Venerable Sir"...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" The eighth.

9.

The Second Discourse on Adherence

158. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what do fetters, adherences, shackles, and clamps arise?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form fetters, adherences, shackles, and clamps arise. When there is feeling... When there is perception... When there are formations... When there is consciousness, by clinging to consciousness, by adhering to consciousness fetters, adherences, shackles, and clamps arise. "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent...etc... would fetters, adherences, shackles, and clamps arise without clinging to it?" "No, Venerable Sir"...etc... Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Ninth.

10.

The Discourse on Ānanda

159. At Sāvatthī. Then the Venerable Ānanda approached the Blessed One; having approached... etc... said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

"What do you think, Ānanda, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Tenth.

The Chapter on Views, the fifteenth.

Here is its summary -

The Upper Fifty is completed.

Here is the summary of chapters of that Upper Fifty -

The Connected Discourses on the Aggregates is completed.

2.

Connected Discourses with Rādha

1.

The First Chapter

1.

Discourse on Māra

160. At Sāvatthī. Then the Venerable Rādha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Rādha said this to the Blessed One -

"'Māra, Māra,' Venerable Sir, it is said. "To what extent, Venerable Sir, is there Māra?" "When there is form, Rādha, there would be Māra, or a killer, or one who dies. Therefore, Rādha, see form as Māra, see it as a killer, see it as that which dies, see it as a disease, see it as a tumour, see it as a dart, see it as misery, see it as afflicted by misery. Those who see it thus see rightly. When there is feeling... When there is perception... When there are formations... When there is consciousness, there would be Māra, or a killer, or one who dies. Therefore, Rādha, see consciousness as Māra, see it as a killer, see it as that which dies, see it as a disease, see it as a tumour, see it as a dart, see it as misery, see it as afflicted by misery. Those who see it thus see rightly."

"But Venerable Sir, what is the purpose of right vision?" "Rādha, right vision is for the purpose of revulsion." "But Venerable Sir, what is the purpose of revulsion?" "Rādha, revulsion is for the purpose of dispassion." "But Venerable Sir, what is the purpose of dispassion?" "Rādha, dispassion is for the purpose of liberation." "But Venerable Sir, what is the purpose of liberation?" "Rādha, liberation is for the purpose of Nibbāna." "But Venerable Sir, what is the purpose of Nibbāna?" "Rādha, you have gone beyond with your question, you were not able to grasp the limit of the question. For the holy life is lived grounded upon Nibbāna, has Nibbāna as its destination, Nibbāna as its final goal." First.

2.

Being Discourse

161. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Being, being,' Venerable Sir, it is said. To what extent, Venerable Sir, is one said to be a being?" "When there is desire, lust, delight, craving regarding form, Rādha, there one is stuck, there one is attached, therefore one is said to be a being. In feeling... in perception... in formations... When there is desire, lust, delight, craving regarding consciousness, there one is stuck, there one is attached, therefore one is said to be a being."

"Just as, Rādha, when boys or girls play with little houses made of sand. For as long as they are not devoid of lust, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of passion, not devoid of craving for those little houses of sand, they delight in them, find joy in them, treasure them, and treat them as their own. But when, Rādha, the boys or girls become devoid of lust, devoid of desire, devoid of affection, devoid of thirst, devoid of passion, devoid of craving for those little houses of sand, then they scatter, demolish, and destroy them with their hands and feet, and make them objects of play. Even so, Rādha, you should scatter, demolish, destroy, and make form an object of play; practise for the destruction of craving. Scatter, demolish, destroy, and make feeling an object of play; practise for the destruction of craving. Perception... Scatter, demolish, destroy, and make formations an object of play; practise for the destruction of craving. Scatter, demolish, destroy, and make consciousness an object of play; practise for the destruction of craving. For the destruction of craving, Rādha, is Nibbāna." The second.

3.

The Discourse on the Leader to Existence

162. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Cessation of the cord of existence, cessation of the cord of existence,' Venerable Sir, it is said. What, Venerable Sir, is the cord of existence, what is the cessation of the cord of existence?" "In regard to form, Rādha, whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies - this is called the cord of existence. Their cessation is the cessation of the cord of existence. In feeling... in perception... in formations... in consciousness whatever desire...etc... mental standpoints, adherence and underlying tendencies - this is called the cord of existence. Their cessation is the cessation of the cord of existence." Third.

4.

To Be Fully Understood

163. At Sāvatthī. The Venerable Rādha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Rādha was seated to one side, the Blessed One said this to him -

"Rādha, I shall teach you the things to be fully understood, full understanding, and the individual who has fully understood. Listen to it carefully, attend well, I shall speak." "Yes, Venerable Sir," the Venerable Rādha replied to the Blessed One. The Blessed One said this - "And what, Rādha, are the things to be fully understood? Form, Rādha, is a thing to be fully understood, feeling is a thing to be fully understood, perception is a thing to be fully understood, formations are a thing to be fully understood, consciousness is a thing to be fully understood. These, Rādha, are called the things to be fully understood. And what, Rādha, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion, Rādha - this, Rādha, is called full understanding. And what, Rādha, is the individual who has fully understood? 'Arahant' should be said. This venerable one of such and such name and clan - this, Rādha, is called the individual who has fully understood." Fourth.

5.

The Discourse on the Ascetic

164. At Sāvatthī. When the Venerable Rādha was seated to one side, the Blessed One said this to him - "Rādha, there are these five aggregates of clinging. What are the five? The aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. Whatever ascetics or brahmins who do not understand as they really are the gratification, danger, and escape regarding these five aggregates of clinging; Rādha, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins, and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood. But, Rādha, whatever ascetics or brahmins who understand as they really are the gratification, danger, and escape regarding these five aggregates of clinging; Rādha, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins, and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." Fifth.

6.

The Second Discourse on the Ascetic

165. At Sāvatthī. When the Venerable Rādha was seated to one side, the Blessed One said this to him - "Rādha, there are these five aggregates of clinging. What are the five? The aggregate of clinging to form...etc... the aggregate of clinging to consciousness. Whatever ascetics or brahmins who do not understand as they really are the origin, disappearance, gratification, danger, and escape regarding these five aggregates of clinging...etc... enter and dwell in, having realized for themselves through direct knowledge." Sixth.

7.

Stream-enterer Discourse

166. At Sāvatthī. When the Venerable Rādha was seated to one side, the Blessed One said this to him - "Rādha, there are these five aggregates of clinging. What are the five? The aggregate of clinging to form...etc... the aggregate of clinging to consciousness. When, Rādha, a noble disciple understands as they really are the origin, disappearance, gratification, danger, and escape regarding these five aggregates of clinging - this, Rādha, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Seventh.

8.

The Discourse on the Arahant

167. At Sāvatthī. When the Venerable Rādha was seated to one side, the Blessed One said this to him - "Rādha, there are these five aggregates of clinging. What are the five? The aggregate of clinging to form...etc... the aggregate of clinging to consciousness. When, Rādha, a monk, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding these five aggregates of clinging, is liberated through non-clinging - this, Rādha, is called an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge." The eighth.

9.

Discourse on Desire and Lust

168. At Sāvatthī. When the Venerable Rādha was seated to one side, the Blessed One said this to him - "Whatever desire, lust, delight, craving there is regarding form, abandon that. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Whatever desire, lust, delight, craving there is regarding feeling, abandon that. Thus that feeling will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. In perception... Whatever desire, lust, delight, craving there is regarding formations, abandon that. Thus those formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Whatever desire, lust, delight, craving there is regarding consciousness, abandon that. Thus that consciousness will be abandoned...etc... subject to future arising." Ninth.

10.

Second Discourse on Desire and Lust

169. At Sāvatthī. When the Venerable Rādha was seated to one side, the Blessed One said this to him - "Whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies there are regarding form, abandon them. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies there are regarding feeling, abandon them. Thus that feeling will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. In perception... Whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies there are regarding formations, abandon them. Thus those formations will be abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Whatever desire, lust, delight, craving, engagement and clinging, mental standpoints, adherence and underlying tendencies there are regarding consciousness, abandon them. Thus that consciousness will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising." Tenth.

The first chapter of the Connected Discourses with Rādha.

Here is its summary -

2.

The Second Chapter

1.

Discourse on Māra

170. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Māra, Māra,' Venerable Sir, it is said. "What, Venerable Sir, is Māra?" "Form, Rādha, is Māra, feeling is Māra, perception is Māra, formations are Māra, consciousness is Māra. Seeing thus, Rādha, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' First.

2.

Discourse on Things Subject to Māra

171. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Subject to Māra, subject to Māra,' Venerable Sir, it is said. "What, Venerable Sir, is subject to Māra?" "Form, Rādha, is subject to Māra, feeling is subject to Māra, perception is subject to Māra, formations are subject to Māra, consciousness is subject to Māra. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" The second.

3.

Discourse on Impermanence

172. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Impermanent, impermanent,' Venerable Sir, it is said. What, Venerable Sir, is impermanent?" "Form, Rādha, is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Third.

4.

Discourse on Things Subject to Impermanence

173. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Subject to impermanence, subject to impermanence,' Venerable Sir, it is said. What, Venerable Sir, is subject to impermanence?" "Form, Rādha, is subject to impermanence, feeling is subject to impermanence, perception is subject to impermanence, formations are subject to impermanence, consciousness is subject to impermanence. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Fourth.

5.

Discourse on Suffering

174. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Suffering, suffering,' Venerable Sir, it is said. What, Venerable Sir, is suffering?" "Form, Rādha, is suffering, feeling is suffering, perception is suffering, formations are suffering, consciousness is suffering. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Fifth.

6.

Discourse on Things that are Suffering

175. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Subject to suffering, subject to suffering,' Venerable Sir, it is said. What, Venerable Sir, is subject to suffering?" "Form, Rādha, is subject to suffering, feeling is subject to suffering, perception is subject to suffering, formations are subject to suffering, consciousness is subject to suffering. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Sixth.

7.

Non-self Discourse

176. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Non-self, non-self,' Venerable Sir, it is said. What, Venerable Sir, is non-self?" "Form, Rādha, is non-self, feeling is non-self, perception is non-self, formations are non-self, consciousness is non-self. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Seventh.

8.

Discourse on the Teaching of Non-self

177. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Subject to non-self, subject to non-self,' Venerable Sir, it is said. What, Venerable Sir, is subject to non-self?" "Form, Rādha, is subject to non-self, feeling is subject to non-self, perception is subject to non-self, formations are subject to non-self, consciousness is subject to non-self. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" The eighth.

9. Discourse on Subject to Destruction

178. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Subject to destruction, subject to destruction,' Venerable Sir, it is said. What, Venerable Sir, is subject to destruction?" "Form, Rādha, is subject to destruction, feeling is subject to destruction, perception is subject to destruction, formations are subject to destruction, consciousness is subject to destruction. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Ninth.

10.

The Discourse on Subject to Air

179. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Subject to passing away, subject to passing away,' Venerable Sir, it is said. What, Venerable Sir, is subject to passing away?" "Form, Rādha, is subject to passing away, feeling is subject to passing away, perception is subject to passing away, formations are subject to passing away, consciousness is subject to passing away. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Tenth.

11.

The Discourse on Things Subject to Origin

180. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Subject to origination, subject to origination,' Venerable Sir, it is said. What, Venerable Sir, is subject to origination?" "Form, Rādha, is subject to origination, feeling is subject to origination, perception is subject to origination, formations are subject to origination, consciousness is subject to origination. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Eleventh.

12.

The Discourse on the Subject of Cessation

181. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "'Subject to cessation, subject to cessation,' Venerable Sir, it is said. What, Venerable Sir, is subject to cessation?" "Form, Rādha, is subject to cessation, feeling is subject to cessation, perception is subject to cessation, formations are subject to cessation, consciousness is subject to cessation. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'" Twelfth.

The Second Chapter of the Connected Discourses with Rādha.

Here is its summary -

3.

The Chapter on Request

1-11.

Eleven Discourses Beginning with Māra

182. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

"Rādha, what is Māra; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. And what, Rādha, is Māra? Form, Rādha, is Māra; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Feeling is Māra; therein your desire should be abandoned...etc... perception is Māra; therein your desire should be abandoned...etc... formations are Māra; therein your desire should be abandoned...etc... consciousness is Māra; therein your desire should be abandoned...etc... Rādha, what is Māra; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned."

183. Rādha, what is subject to Māra; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned...etc...

184. Whatever, Rādha, is impermanent...etc...

185. What, Rādha, is subject to impermanence...etc...

186. Whatever, Rādha, is suffering...etc...

187. What, Rādha, is subject to suffering...etc...

188. What, Rādha, is non-self...etc...

189. What, Rādha, is subject to non-self...etc...

190. What, Rādha, is subject to destruction...etc...

191. What, Rādha, is subject to passing away...etc...

192. Rādha, what is subject to origination; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned...etc...

12.

The Discourse on the Subject of Cessation

193. At Sāvatthī. Seated to one side, the Venerable Rādha said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

"Rādha, what is subject to cessation; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. And what, Rādha, is subject to cessation? Form, Rādha, is subject to cessation; therein your desire should be abandoned...etc... feeling is subject to cessation; therein your desire should be abandoned...etc... perception is subject to cessation; therein your desire should be abandoned...etc... formations are subject to cessation; therein your desire should be abandoned...etc... consciousness is subject to cessation; therein your desire should be abandoned...etc... Rādha, what is subject to cessation; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned."

The Chapter on Request is the Third.

Here is its summary -

4.

The Chapter on Sitting Nearby

1-11.

Eleven Discourses Beginning with Māra

194. At Sāvatthī. When the Venerable Rādha was seated to one side, the Blessed One said this to him - "Rādha, what is Māra; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. And what, Rādha, is Māra? Form, Rādha, is Māra; therein your desire should be abandoned...etc... consciousness is Māra; therein your desire should be abandoned...etc... Rādha, what is Māra; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned."

195. Rādha, what is subject to Māra; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned...etc...

196. Whatever, Rādha, is impermanent...etc...

197. What, Rādha, is subject to impermanence...etc...

198. Whatever, Rādha, is suffering...etc...

199. What, Rādha, is subject to suffering...etc...

200. What, Rādha, is non-self...etc...

201. What, Rādha, is subject to non-self...etc...

202. What, Rādha, is subject to destruction...etc...

203. What, Rādha, is subject to passing away...etc...

204. Rādha, what is subject to origination; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned...etc...

12.

The Discourse on the Subject of Cessation

205. At Sāvatthī. When the Venerable Rādha was seated to one side, the Blessed One said this to him - "Rādha, what is subject to cessation; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. And what, Rādha, is subject to cessation? Form, Rādha, is subject to cessation; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Feeling...etc... perception...etc... formations...etc... consciousness is subject to cessation; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Rādha, what is subject to cessation; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned."

The Chapter on Sitting Nearby is Fourth.

Here is its summary -

Connected Discourses with Rādha is completed.

3.

Connected Discourses on Views

1.

The Chapter on Stream-Entry

1.

Discourse on Observances

206. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove. The Blessed One said this - "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon neither rise nor set but stand as steady as a pillar'?"

"Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it." "Then listen, monks, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon neither rise nor set but stand as steady as a pillar.' When there is feeling...etc... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon neither rise nor set but stand as steady as a pillar.' "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon neither rise nor set but stand as steady as a pillar'?" "No, Venerable Sir."

"Is feeling permanent or impermanent?"... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon neither rise nor set but stand as steady as a pillar'?" "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'The winds do not blow, the rivers do not flow, pregnant women do not give birth, the sun and moon neither rise nor set but stand as steady as a pillar'?" "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering, about the origin of suffering, about the cessation of suffering, and about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." First.

2.

This Is Mine Discourse

207. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'This is mine, this I am, this is my self'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'This is mine, this I am, this is my self'. When there is feeling...etc... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'This is mine, this I am, this is my self'."

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'This is mine, this I am, this is my self'?" "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering...etc... he has also abandoned perplexity about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." The second.

3.

The Discourse on That Self

208. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc...

"Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change.' When there is feeling...etc... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change.'"

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'That self...etc... not subject to change'? "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'That self...etc... not subject to change'?" "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'That self, that world, after death I shall be permanent, stable, eternal, not subject to change'?" "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering...etc... he has also abandoned perplexity about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Third.

4.

It Might Not Be Mine Discourse

209. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'It might not be, and it might not be mine, it might not have been, it will not be mine'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc...

"Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'It might not be, and it might not be mine, it might not have been, it will not be mine'. When there is feeling... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'It might not be, and it might not be mine, it might not have been, it will not be mine'."

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'It might not be, and it might not be mine, it might not have been, it will not be mine'? "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'It might not be, and it might not be mine, it might not have been, it will not be mine'?" "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'It might not be, and it might not be mine, it might not have been, it will not be mine'? "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering...etc... he has also abandoned perplexity about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Fourth.

5.

The Discourse on Nothing Given

210. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions; there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings; there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others. This person is made of the four great elements. When he dies, earth returns to and merges with the earth-body, water returns to and merges with the water-body, fire returns to and merges with the fire-body, air returns to and merges with the air-body. The faculties pass into space. Five men carry the dead one on a bier. The footprints are seen as far as the cremation ground. The bones turn dove-coloured. The offerings end in ashes. Giving is a doctrine of fools. Empty and false is the prattle of those who speak of existence. Both the foolish and the wise are destroyed and perish with the breaking up of the body; they do not exist after death'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'There is nothing given, nothing offered... they are destroyed and perish with the breaking up of the body; they do not exist after death.' When there is feeling...etc... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'There is nothing given, nothing offered... they are destroyed and perish with the breaking up of the body; they do not exist after death'."

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'There is nothing given, nothing offered... they are destroyed and perish with the breaking up of the body; they do not exist after death'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'There is nothing given, nothing offered... they are destroyed and perish with the breaking up of the body; they do not exist after death'?" "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'There is nothing given, nothing offered... those who speak of existence; both the foolish and the wise are destroyed and perish with the breaking up of the body; they do not exist after death'?" "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering...etc... he has also abandoned perplexity about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Fifth.

6.

Discourse on One Who Acts

211. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely - no evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the south bank of the Ganges; killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be no evil from that cause, no coming of evil. Even if one were to go along the north bank of the Ganges; giving gifts, making others give gifts, making offerings, making others make offerings, there would be no merit from that cause, no coming of merit. Through giving, self-control, restraint, speaking truth there is no merit, no coming of merit.' "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'For one who acts, makes others act...etc... there is no merit, no coming of merit.' When there is feeling...etc... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'For one who acts, makes others act...etc... there is no merit, no coming of merit.'

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'For one who acts...etc... there is no merit, no coming of merit'? "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'For one who acts, makes others act...etc... there is no merit, no coming of merit'? "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'For one who acts, makes others act...etc... there is no merit, no coming of merit'? "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering...etc... he has also abandoned perplexity about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Sixth.

7.

Discourse on Cause

212. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'There is no cause, no condition for the defilement of beings. Beings are defiled without cause or condition. There is no cause, no condition for the purification of beings. Beings are purified without cause or condition. There is no power, no energy, no human strength, no human exertion. All beings, all living beings, all creatures, all souls are powerless, without strength, without energy; shaped by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of existence'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'There is no cause, no condition...etc... they experience pleasure and pain.' When there is feeling...etc... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'There is no cause, no condition...etc... they experience pleasure and pain.'"

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "And that which is subject to change, would such a view arise without clinging - 'There is no cause, no condition...etc... they experience pleasure and pain'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'There is no cause, no condition...etc... they experience pleasure and pain'?" "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'There is no cause, no condition...etc... they experience pleasure and pain'?" "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering...etc... he has also abandoned perplexity about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Seventh.

8.

The Great View Discourse

213. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'There are these seven bodies, unmade, not of the nature of the made, uncreated, not created, barren, steadfast as a mountain peak, standing firm like a pillar; they do not move, do not change, do not obstruct one another; they are incapable of causing one another happiness or suffering or both happiness and suffering. Which seven? The earth-body, the water-body, the fire-body, the air-body, happiness, suffering, and life as the seventh. These seven bodies are unmade, not of the nature of the made, uncreated, not created, barren, steadfast as a mountain peak, standing firm like a pillar; they do not move, do not change, do not obstruct one another; they are incapable of causing one another happiness or suffering or both happiness and suffering. Even if someone cuts off another's head with a sharp sword, no one takes any life; the sword merely passes through the space between these seven bodies. There are fourteen hundred thousand principal modes of generation, and sixty hundred, and six hundred, and five hundred kinds of action, and five actions, and three actions, and an action, and a half-action, sixty-two practices, sixty-two sub-aeons, six classes of existence, eight grounds of men, forty-nine hundred modes of livelihood, forty-nine hundred kinds of wanderers, forty-nine hundred abodes of dragons, twenty hundred faculties, thirty hundred hells, thirty-six realms of dust, seven spheres of percipient beings, seven of non-percipient beings, seven of the knotless ones, seven of deities, seven of humans, seven of demons, seven lakes, seven knots, seven precipices, seven hundred precipices, seven dreams, seven hundred dreams, and eighty-four hundred thousand great aeons through which the foolish and the wise alike will wander and roam before making an end of suffering. Here there is no "By this virtue or observance or austerity or holy life I will ripen unripened action; or eliminate ripened action by experiencing it again and again" - nothing like this exists. Pleasure and pain are measured out as if by a bushel; the round of births is fixed, there is no decrease or increase, no excellence or degradation. Just as a ball of string when thrown runs out to its full length; so too the foolish and the wise alike run out to their full length of pleasure and pain'?"

"Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'There are these seven bodies, unmade, not of the nature of the made...etc... run out to their full length of pleasure and pain.' When there is feeling...etc... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'There are these seven bodies, unmade, not of the nature of the made...etc... run out to their full length of pleasure and pain.'" "What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'There are these seven bodies, unmade, not of the nature of the made...etc... run out to their full length of pleasure and pain'?" "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'There are these seven bodies, unmade, not of the nature of the made...etc... run out to their full length of pleasure and pain'?" "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering...etc... he has also abandoned perplexity about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." The eighth.

9.

The Discourse on the View of Eternalism

214. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The world is eternal'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'The world is eternal'. When there is feeling...etc... When there is perception... When there are formations... when there is consciousness, by clinging to consciousness, by adhering to consciousness such a view arises - 'The world is eternal'."

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "And that which is subject to change, would such a view arise without clinging - 'The world is eternal'?" "No, Venerable Sir." "Feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'The world is eternal'?" "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'The world is eternal'?" "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering...etc... he has also abandoned perplexity about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Ninth.

10.

The Discourse on the View of Non-eternalism

215. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The world is not eternal'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form...etc... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'The world is not eternal'? "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir"...etc... would such a view arise without clinging - 'The world is not eternal'?" "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering...etc... he has also abandoned perplexity about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Tenth.

11.

The Discourse on the Finite

216. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The world is finite'"? "Venerable Sir, our teachings are rooted in the Blessed One...etc... fixed in destiny, with enlightenment as destination." Eleventh.

12.

The Discourse on the Infinite

217. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The world is infinite'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... fixed in destiny, with enlightenment as destination." Twelfth.

13.

The Discourse on 'The Soul is the Same as the Body'

218. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The soul is the same as the body'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... fixed in destiny, with enlightenment as destination." The thirteenth.

14.

The Soul Is One Thing And The Body Another

219. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The soul is one thing and the body another'"? "Venerable Sir, our teachings are rooted in the Blessed One...etc... fixed in destiny, with enlightenment as destination." Fourteenth.

15.

The Discourse on the Truth Finder Exists

220. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The Truth Finder exists after death'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... fixed in destiny, with enlightenment as destination." Fifteenth.

16.

The Discourse on the Truth Finder Does Not Exist

221. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The Truth Finder does not exist after death'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... fixed in destiny, with enlightenment as destination." Sixteenth.

17.

The Discourse on the Truth Finder Both Exists and Does Not Exist

222. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The Truth Finder both exists and does not exist after death'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... fixed in destiny, with enlightenment as destination." Seventeenth.

18.

The Discourse on the Truth Finder Neither Exists Nor Does Not Exist

223. At Sāvatthī. "Monks, when what exists, by clinging to what, by adhering to what does such a view arise - 'The Truth Finder neither exists nor does not exist after death'?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... "Monks, when there is form, by clinging to form, by adhering to form such a view arises - 'The Truth Finder neither exists nor does not exist after death'...etc...

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "And that which is subject to change, would such a view arise without clinging - 'The Truth Finder neither exists nor does not exist after death'?" "No, Venerable Sir." "Whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, is that permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, would such a view arise without clinging - 'The Truth Finder neither exists nor does not exist after death'?" "No, Venerable Sir."

"When, monks, a noble disciple has abandoned perplexity about these points, he has also abandoned perplexity about suffering, about the origin of suffering, about the cessation of suffering, and about the way leading to the cessation of suffering - This, monks, is called a noble disciple who is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." The Eighteenth.

The Chapter on Stream-Entry.

The Eighteen Expositions are concluded.

Here is its summary -