1.
The Chapter on Nakulapitā
1.
The Discourse on Nakulapitā
1. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Then the householder Nakulapitā approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the householder Nakulapitā said this to the Blessed One -
"I, venerable sir, am old, aged, elderly, one who has traversed the span of life, advanced in years, with a sick body, constantly afflicted. And I, venerable sir, am one who rarely sees the Blessed One and the monks who are inspiring to the mind. Let the Blessed One exhort me, venerable sir; let the Blessed One instruct me, venerable sir; which would be for my welfare and happiness for a long time."
"So it is, householder, so it is, householder! For this body, householder, is sick, egg-like, wrapped up. For whoever, householder, carrying about this body, would claim even a moment's health - what else could it be but folly? Therefore, householder, you should train thus - 'Though my body is sick, my mind will be free from sickness.' Thus indeed, householder, should you train."
Then the householder Nakulapitā, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached the Venerable Sāriputta; having approached, he paid respect to the Venerable Sāriputta and sat down to one side. To the householder Nakulapitā seated to one side, the Venerable Sāriputta said this - "Your faculties are indeed very clear, householder; your complexion is pure and bright. Did you today receive a talk on the Teaching in the presence of the Blessed One for hearing?"
"How could it not be, venerable sir! Just now, venerable sir, I have been sprinkled with the deathless by the Blessed One through a talk on the Teaching." "In what way, then, householder, were you sprinkled with the deathless by the Blessed One through a talk on the Teaching?" "Here, venerable sir, I approached the Blessed One; having approached, I paid respect to the Blessed One and sat down to one side. Seated to one side, I, venerable sir, said this to the Blessed One - 'I, venerable sir, am old, aged, elderly, one who has traversed the span of life, advanced in years, with a sick body, constantly afflicted. And I, venerable sir, am one who rarely sees the Blessed One and the monks who are inspiring to the mind. Let the Blessed One exhort me, venerable sir; let the Blessed One instruct 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! For this body, householder, is sick, egg-like, wrapped up. For whoever, householder, carrying about this body, would claim even a moment's health - what else could it be but folly? Therefore, householder, you should train thus: Though my body is sick, my mind will be without sickness. Thus indeed, householder, should you train.' Thus, venerable sir, I was sprinkled with the deathless by the Blessed One through a talk on the Teaching."
"But did it not occur to you, householder, to ask the Blessed One further: 'In what respect, venerable sir, is one sick in body and sick in mind, and in what respect is one sick in body but not sick in mind?'" "We would come even from afar, venerable sir, to the presence of the Venerable Sāriputta to understand the meaning of this statement. It would be good indeed if the meaning of this statement would occur to the Venerable Sāriputta himself."
"If so, householder, listen, pay close attention; I will speak." "Yes, venerable sir," the householder Nakulapitā assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"And how, householder, is one sick in body and sick in mind? Here, householder, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter; or matter as in self, or self as in matter. He remains obsessed with 'I am matter, matter is mine.' For him who remains obsessed with 'I am matter, matter is mine,' that matter changes, becomes otherwise. Due to the change and alteration of matter, there arise sorrow, lamentation, suffering, displeasure, and anguish.
"He regards feeling as self, or self as possessing feeling; or feeling as in self, or self as in feeling. He remains obsessed with 'I am feeling, feeling is mine.' For him who remains obsessed with 'I am feeling, feeling is mine,' that feeling changes, becomes otherwise. Due to the change and alteration of feeling, there arise sorrow, lamentation, suffering, displeasure, and anguish.
"He regards perception as self, or self as possessing perception; or perception as in self, or self as in perception. He remains obsessed with 'I am perception, perception is mine.' For him who remains obsessed with 'I am perception, perception is mine,' that perception changes, becomes otherwise. Due to the change and alteration of perception, there arise sorrow, lamentation, suffering, displeasure, and anguish.
He regards activities as self, or self as possessing activities; or activities as in self, or self as in activities. He is in a state of prepossession with 'I am activities, activities are mine.' For him who is in a state of prepossession with 'I am activities, activities are mine,' those activities change and become otherwise. From the change and alteration of activities, there arise for him sorrow, lamentation, suffering, displeasure and anguish.
He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. He is in a state of prepossession with 'I am consciousness, consciousness is mine.' For him who is in a state of prepossession with 'I am consciousness, consciousness is mine,' that consciousness changes and becomes otherwise. From the change and alteration of consciousness, there arise for him sorrow, lamentation, suffering, displeasure and anguish. Thus, householder, one is sick in body and sick in mind.
And how, householder, is one sick in body but not sick in mind? Here, householder, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, does not regard matter as self, nor self as possessing matter; nor matter as in self, nor self as in matter. He is not in a state of prepossession with 'I am matter, matter is mine.' For him who is not in a state of prepossession with 'I am matter, matter is mine,' that matter changes and becomes otherwise. From the change and alteration of matter, there do not arise for him sorrow, lamentation, suffering, displeasure and anguish.
He does not regard feeling as self, nor self as possessing feeling; nor feeling as in self, nor self as in feeling. He is not in a state of prepossession with 'I am feeling, feeling is mine.' For him who is not in a state of prepossession with 'I am feeling, feeling is mine,' that feeling changes and becomes otherwise. From the change and alteration of feeling, there do not arise for him sorrow, lamentation, suffering, displeasure and anguish.
He does not regard perception as self, nor self as possessing perception; nor perception as in self, nor self as in perception. He is not in a state of prepossession with 'I am perception, perception is mine.' For him who is not in a state of prepossession with 'I am perception, perception is mine,' that perception changes and becomes otherwise. From the change and alteration of perception, there do not arise for him sorrow, lamentation, suffering, displeasure and anguish.
He does not regard activities as self, nor self as possessing activities; nor activities as in self, nor self as in activities. He is not in a state of prepossession with 'I am activities, activities are mine.' For him who is not in a state of prepossession with 'I am activities, activities are mine,' those activities change and become otherwise. From the change and alteration of activities, there do not arise for him sorrow, lamentation, suffering, displeasure and anguish.
"He does not regard consciousness as self, nor self as possessing consciousness; nor consciousness as in self, nor self as in consciousness. He is not one who stands obsessed with 'I am consciousness, consciousness is mine.' For him who does not stand obsessed with 'I am consciousness, consciousness is mine,' that consciousness changes, becomes otherwise. Due to the change and alteration of consciousness, sorrow, lamentation, suffering, displeasure and anguish do not arise for him. Thus, householder, one has a sick body but not a sick mind."
This the Venerable Sāriputta said. Delighted, the householder Nakulapitā rejoiced in what the Venerable Sāriputta had said. The first.
2.
The Discourse at Devadaha
2. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Devadaha, a market town of the Sakyans. Then several monks who were going to the western country approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "We wish, venerable sir, to go to the western country, to take up residence in the western country."
"But have you, monks, taken leave of Sāriputta?" "No, venerable sir, we have not taken leave of the Venerable Sāriputta." "Take leave of Sāriputta, monks. Sāriputta, monks, is wise, a helper of his fellows in the holy life." "Yes, venerable sir," those monks assented to the Blessed One.
Now at that time the Venerable Sāriputta was seated not far from the Blessed One in a certain clump of eḷagalā shrubs. Then those monks, having delighted in and given thanks for what the Blessed One had said, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and approached the Venerable Sāriputta; having approached, they exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Sāriputta - "We wish, friend Sāriputta, to go to the western country, to take up residence in the western country. We have taken leave of the Teacher."
"There are, friends, those who ask questions of a monk who has gone to various foreign kingdoms - wise warriors, wise brahmins, wise householders, and wise ascetics. Wise people, friends, are investigators - 'What does the venerable ones' Teacher assert, what does he proclaim? Have the teachings been well heard, well grasped, well attended to, well retained, well penetrated by wisdom by the venerable ones, so that when answering the venerable ones would be ones who speak what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?'"
"We would come even from afar, friend, to the presence of the Venerable Sāriputta to understand the meaning of this statement. It would be good indeed if the meaning of this statement would occur to the Venerable Sāriputta himself." "If so, friends, listen and pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"There are, friends, those who ask questions of a monk who has gone to various foreign kingdoms - wise warriors, etc. wise ascetics. Wise people, friends, are investigators - 'What does the venerable ones' Teacher assert, what does he proclaim?' Thus questioned, you, friends, should answer thus - 'Our Teacher, friends, is one who proclaims the removal of desire and lust.'"
"Even when thus answered, friends, there would still be those who ask a further question - wise warriors, etc. wise ascetics. Wise people, friends, are investigators - 'In what does the venerable ones' Teacher teach the removal of desire and lust?' Thus questioned, you, friends, should answer thus - 'In matter, friends, the Teacher teaches the removal of desire and lust; in feeling, in perception, in activities, in consciousness the Teacher teaches the removal of desire and lust.'
"Even when thus answered, friends, there would still be those who ask a further question - wise warriors, etc. wise ascetics. Wise people, friends, are investigators - 'Having seen what danger does the venerable ones' Teacher teach the removal of desire and lust in matter, in feeling, in perception, in activities, in consciousness the Teacher teaches the removal of desire and lust?' Thus questioned, you, friends, should answer thus - 'In matter, friends, for one whose lust has not departed, whose desire has not departed, whose affection has not departed, whose thirst has not departed, whose fever has not departed, whose craving has not departed, from the change and alteration of that matter there arise sorrow, lamentation, suffering, displeasure and anguish. In feeling, in perception, in activities, for one whose lust has not departed, etc. whose craving has not departed, from the change and alteration of those activities there arise sorrow, lamentation, suffering, displeasure and anguish. In consciousness, for one whose lust has not departed, whose desire has not departed, whose affection has not departed, whose thirst has not departed, whose fever has not departed, whose craving has not departed, from the change and alteration of that consciousness there arise sorrow, lamentation, suffering, displeasure and anguish. Having seen this danger, friends, the Teacher teaches the removal of desire and lust in matter, in feeling, in perception, in activities, in consciousness the Teacher teaches the removal of desire and lust.'
"Even when thus answered, friends, there would still be those who ask a further question - wise warriors, wise brahmins, wise householders, and wise ascetics. Wise people, friends, are investigators - 'Having seen what benefit does the venerable ones' Teacher teach the removal of desire and lust in matter, in feeling, in perception, in activities, in consciousness the Teacher teaches the removal of desire and lust?' Thus questioned, you, friends, should answer thus - 'In matter, friends, for one whose lust has departed, whose desire has departed, whose affection has departed, whose thirst has departed, whose fever has departed, whose craving has departed, from the change and alteration of that matter there do not arise sorrow, lamentation, suffering, displeasure and anguish. In feeling, in perception, in activities, for one whose lust has departed, whose desire has departed, whose affection has departed, whose thirst has departed, whose fever has departed, whose craving has departed, from the change and alteration of those activities there do not arise sorrow, lamentation, suffering, displeasure and anguish. In consciousness, for one whose lust has departed, whose desire has departed, whose affection has departed, whose thirst has departed, whose fever has departed, whose craving has departed, from the change and alteration of that consciousness there do not arise sorrow, lamentation, suffering, displeasure and anguish. Having seen this benefit, friends, the Teacher teaches the removal of desire and lust in matter, in feeling, in perception, in activities, in consciousness the Teacher teaches the removal of desire and lust.'
"Friend, if for one having attained unwholesome mental states and dwelling therein, there were a pleasant abiding in this very life, without vexation, without anguish, without fever, and upon the body's collapse at death, a fortunate realm were to be expected, the Blessed One would not praise the abandoning of unwholesome mental states. But because, friend, for one having attained unwholesome mental states and dwelling therein, there is a painful abiding in this very life, with vexation, with anguish, with fever, and upon the body's collapse at death, an unfortunate realm is to be expected, therefore the Blessed One praises the abandoning of unwholesome mental states.
Friend, if for one having attained wholesome mental states and dwelling therein, there were a painful abiding in this very life, with vexation, with anguish, with fever, and upon the body's collapse at death, an unfortunate realm were to be expected, the Blessed One would not praise the undertaking of wholesome mental states. But because, friend, for one having attained wholesome mental states and dwelling therein, there is a pleasant abiding in this very life, without vexation, without anguish, without fever, and upon the body's collapse at death, a fortunate realm is to be expected, therefore the Blessed One praises the undertaking of wholesome mental states."
This the Venerable Sāriputta said. Those monks, delighted, rejoiced in what the Venerable Sāriputta had said. The second.
3.
The Discourse on Hāliddikāni
3. Thus have I heard - On one occasion the Venerable Mahākaccāna was dwelling among the Avantis at Kuraraghara, on a precipitous mountain. Then the householder Hāliddikāni approached the Venerable Mahākaccāna; having approached, he paid respect to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the householder Hāliddikāni said this to the Venerable Mahākaccāna - "This was said, venerable sir, by the Blessed One in the Aṭṭhakavagga, in Māgaṇḍiya's Question -
The sage not making intimacies in the village;
Empty of sensual pleasures, not putting anything forward,
He would not engage in dispute with people.'
How, venerable sir, should the meaning of what was spoken in brief by the Blessed One be seen in detail?"
"The material element, householder, is the abode of consciousness. And consciousness shackled by lust for the material element is called 'one who fares in an abode'. The element of feeling, householder, is the abode of consciousness. And consciousness shackled by lust for the element of feeling is called 'one who fares in an abode'. The element of perception, householder, is the abode of consciousness. And consciousness shackled by lust for the element of perception is called 'one who fares in an abode'. The element of activities, householder, is the abode of consciousness. And consciousness shackled by lust for the element of activities is called 'one who fares in an abode'. Thus, householder, one is one who fares in an abode.
"And how, householder, is one who fares without an abode? Regarding the material element, householder, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - these have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Truth-finder is called 'one who fares without an abode'. Regarding the element of feeling, householder... regarding the element of perception, householder... regarding the element of activities, householder... regarding the consciousness element, householder, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - these have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Truth-finder is called 'one who fares without an abode'. Thus, householder, one is one who fares without an abode.
"And how, householder, is one who dwells in an abode? One who is shackled by the spreading out in the abode of the sign of matter, householder, is called 'one who dwells in an abode'. The sign of sound... etc. the sign of odour... the sign of flavour... the sign of tangible object... One who is shackled by the spreading out in the abode of the sign of mental phenomena, householder, is called 'one who dwells in an abode'. Thus, householder, one dwells in an abode.
"And how, householder, is one who dwells without an abode? The shackles of the spreading out in the abode of the sign of matter, householder, have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Truth-finder is called 'one who dwells without an abode'. The sign of sound... the sign of odour... the sign of flavour... the sign of tangible object... The shackles of the spreading out in the abode of the sign of mental phenomena, householder, have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Truth-finder is called 'one who dwells without an abode'. Thus, householder, one dwells without an abode.
"And how, householder, does one form intimacies in the village? Here, householder, a certain one dwells in company with laypeople, rejoicing together, sharing another's sorrow, happy when they are happy, unhappy when they are unhappy, when duties to be done have arisen he himself commits to exertion in them. Thus, householder, one forms intimacies in the village.
"And how, householder, does one not form intimacies in the village? Here, householder, a monk dwells not in company with laypeople, not rejoicing together, not sharing another's sorrow, not happy when they are happy, not unhappy when they are unhappy, when duties to be done have arisen he himself does not commit to exertion in them. Thus, householder, one does not form intimacies in the village.
"And how, householder, is one not rid of sensual pleasures? Here, householder, a certain one is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. Thus, householder, one is not rid of sensual pleasures.
"And how, householder, is one rid of sensual pleasures? Here, householder, a certain one is free from lust towards sensual pleasures, with disappearance of desire, with disappearance of affection, with disappearance of thirst, with disappearance of fever, with disappearance of craving. Thus, householder, one is rid of sensual pleasures.
"And how, householder, is one putting forward? Here, householder, someone thinks thus - 'May I be of such matter in the future period of time, may I be of such feeling in the future period of time, may I be of such perception in the future period of time, may I be of such activities in the future period of time, may I be of such consciousness in the future period of time.' Thus, householder, one is putting forward.
"And how, householder, is one not putting forward? Here, householder, someone does not think thus - 'May I be of such matter in the future period of time, may I be of such feeling in the future period of time, may I be of such perception in the future period of time, may I be of such activities in the future period of time, may I be of such consciousness in the future period of time.' Thus, householder, one is not putting forward.
"And how, householder, is one a maker of quarrelsome talk with people? Here, householder, a certain one is a maker of 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, one is a maker of quarrelsome talk with people.
"And how, householder, is one not a maker of quarrelsome talk with people? Here, householder, a monk is not a maker of such talk - 'You do not understand this Teaching and discipline, etc. Disentangle yourself if you can.' Thus, householder, one is not a maker of quarrelsome talk with people.
"Thus, householder, that which was said by the Blessed One in the Māgaṇḍiya Question in the Aṭṭhakavagga -
Not making intimacies in the village, a sage;
Empty of sensual pleasures, not putting anything forward,
He would not engage in dispute with people.'
"This, householder, is how the meaning of what was spoken in brief by the Blessed One should be seen in detail." The third.
4.
The Second Discourse on Hāliddikāni
4. Thus have I heard - On one occasion the Venerable Mahākaccāna was dwelling among the Avantis at Kuraraghara, on a precipitous mountain. Then the householder Hāliddikāni approached the Venerable Mahākaccāna, etc. Seated to one side, the householder Hāliddikāni said this to the Venerable Mahākaccāna - "This was said, venerable sir, by the Blessed One in Sakka's Question - 'Those ascetics and brahmins who are liberated through the extinction of craving, they are of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, the foremost among gods and humans.'"
How, venerable sir, should the meaning of what was spoken in brief by the Blessed One be seen in detail?"
"Regarding the material element, householder, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, the mind is said to be well liberated.
"Regarding the element of feeling, householder... regarding the element of perception, householder... regarding the element of activities, householder... regarding the consciousness element, householder, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, the mind is said to be well liberated.
"Thus, householder, that which was said by the Blessed One in Sakka's Question - 'Those ascetics and brahmins who are liberated through the extinction of craving, they are of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, the foremost among gods and humans.'
"This, householder, is how the meaning of what was spoken in brief by the Blessed One should be seen in detail." The 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 assented 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 passing away of matter, the origin and passing away of feeling, the origin and passing away of perception, the origin and passing away of activities, the origin and passing away of consciousness."
"And what, monks, is the origin of matter, what is the origin of feeling, what is the origin of perception, what is the origin of activities, what is the origin of consciousness? Here, monks, a monk delights in, asserts, and remains grasping.
"And what does he delight in, assert, and remain grasping? He delights in matter, asserts it, and remains grasping it. For him delighting in matter, asserting it, remaining grasping it, delight arises. Whatever delight in matter, that is clinging. With that clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering.
"He delights in feeling, etc. he delights in perception... he delights in activities... he delights in consciousness, asserts it, and remains grasping it. For him delighting in consciousness, asserting it, remaining grasping it, delight arises. Whatever delight in consciousness, that is clinging. With that clinging as condition, existence; with existence as condition, birth; with birth as condition, etc. Thus is the origin of this whole mass of suffering.
"This, monks, is the origin of matter; this is the origin of feeling; this is the origin of perception; this is the origin of activities; this is the origin of consciousness.
"And what, monks, is the passing away of matter, what of feeling... what of perception... what of activities... what is the passing away of consciousness?
Here, monks, one does not delight in, does not assert, does not remain grasping.
"And what does one not delight in, not assert, not remain grasping? One does not delight in matter, does not assert it, does not remain grasping it. For him not delighting in matter, not asserting it, not remaining grasping it, whatever delight in matter, that ceases. From the cessation of his delight comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering.
"One does not delight in feeling, does not assert it, does not remain grasping it. For him not delighting in feeling, not asserting it, not remaining grasping it, whatever delight in feeling, that ceases. From the cessation of his delight comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering.
"One does not delight in perception, etc. One does not delight in activities, does not assert them, does not remain grasping them. For him not delighting in activities, not asserting them, not remaining grasping them, whatever delight in activities, that ceases. From the cessation of his delight comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering.
"One does not delight in consciousness, does not assert it, does not remain grasping it. For him not delighting in consciousness, not asserting it, not remaining grasping it, whatever delight in consciousness, that ceases. From the cessation of his delight comes the cessation of clinging, etc. Thus is the cessation of this whole mass of suffering.
"This, monks, is the passing away of matter, this is the passing away of feeling, this is the passing away of perception, this is the passing away of activities, this is the passing away of consciousness." The fifth.
6.
The Discourse on Seclusion
6. At Sāvatthī. "Devote yourselves to seclusion, monks. A monk in seclusion, monks, understands as it really is. And what does he understand as it really is? The origin and passing away of matter, the origin and passing away of feeling, the origin and passing away of perception, the origin and passing away of activities, the origin and passing away of consciousness." Etc. The sixth.
7.
The Discourse on Clinging and Agitation
7. At Sāvatthī. "I will teach you, monks, agitation through clinging and non-agitation through non-clinging. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And how, monks, is there agitation through clinging? Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter; or matter as in self, or self as in matter. That matter of his changes, becomes otherwise. Due to the change and alteration of matter, his consciousness follows the change of matter. Agitation and arising of mental states born from following the change of matter remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated through clinging.
"He regards feeling as self, or self as possessing feeling; or feeling as in self, or self as in feeling. That feeling of his changes, becomes otherwise. Due to the change and alteration of feeling, his consciousness follows the change of feeling. Agitation and arising of mental states born from following the change of feeling remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated through clinging.
"He regards perception as self, etc. he regards activities as self, or self as possessing activities; or activities as in self, or self as in activities. Those activities of his change, become otherwise. Due to the change and alteration of activities, his consciousness follows the change of activities. Agitation and arising of mental states born from following the change of activities remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated through clinging.
He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. That consciousness of his changes, becomes otherwise. Due to the change and alteration of consciousness, his consciousness follows the change of consciousness. Agitation and arising of mental states born from following the change of consciousness remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated through clinging. Thus, monks, there is agitation through clinging.
"And how, monks, is there non-agitation through non-clinging? Here, monks, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, does not regard matter as self, nor self as possessing matter; nor matter as in self, nor self as in matter. That matter of his changes, becomes otherwise. Due to the change and alteration of matter, his consciousness does not follow the change of matter. Agitation and arising of mental states born from following the change of matter do not remain obsessing his mind. Through the non-exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and without clinging he is not agitated.
He does not regard feeling as self, nor self as possessing feeling; nor feeling as in self, nor self as in feeling. That feeling of his changes, becomes otherwise. Due to the change and alteration of feeling, his consciousness does not follow the change of feeling. Agitation and arising of mental states born from following the change of feeling do not remain obsessing his mind. Through the non-exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and without clinging he is not agitated.
"He does not regard perception, etc. he does not regard activities as self, nor self as possessing activities; nor activities as in self, nor self as in activities. Those activities of his change, become otherwise. Due to the change and alteration of activities, his consciousness does not follow the change of activities. Agitation and arising of mental states born from following the change of activities do not remain obsessing his mind. Through the non-exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and without clinging he is not agitated.
"He does not regard consciousness as self, nor self as possessing consciousness, etc. That consciousness of his changes, becomes otherwise. Due to the change and alteration of consciousness, his consciousness does not follow the change of consciousness. Agitation and arising of mental states born from following the change of consciousness do not remain obsessing his mind. Through the non-exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and without clinging he is not agitated. Thus, monks, there is non-agitation through non-clinging." The seventh.
8.
The Second Discourse on Clinging and Agitation
8. At Sāvatthī. "I will teach you, monks, agitation through clinging and non-agitation through non-clinging. Listen to that, etc. And how, monks, is there agitation through clinging? Here, monks, an ignorant worldling regards matter thus: 'This is mine, this I am, this is my self.' That matter of his changes, becomes otherwise. Due to the change and alteration of matter, there arise sorrow, lamentation, suffering, displeasure, and anguish. Feeling thus: 'This is mine,' etc. perception thus: 'This is mine,' activities thus: 'This is mine,' he regards consciousness thus: 'This is mine, this I am, this is my self.' That consciousness of his changes, becomes otherwise. From the change and alteration of consciousness, there arise for him sorrow, lamentation, suffering, displeasure and anguish. Thus, monks, there is agitation through clinging.
"And how, monks, is there non-agitation through non-clinging? Here, monks, a learned noble disciple regards matter thus: 'This is not mine, this I am not, this is not my self.' That matter of his changes, becomes otherwise. From the change and alteration of matter, there do not arise for him sorrow, lamentation, suffering, displeasure and anguish. Feeling thus: 'This is not mine,' perception thus: 'This is not mine,' activities thus: 'This is not mine,' he regards consciousness thus: 'This is not mine, this I am not, this is not my self.' That consciousness of his changes, becomes otherwise. Due to the change and alteration of consciousness, sorrow, lamentation, suffering, displeasure and anguish do not arise for him. Thus, monks, there is non-agitation through non-clinging." The eighth.
9.
The Discourse on Impermanence in the Three Times
9. At Sāvatthī. "Materiality, monks, is impermanent, whether past or future; what then to say of the present! Seeing thus, monks, a learned noble disciple is without longing for past materiality; he does not delight in future materiality; he is practising for disenchantment, dispassion, and cessation of present materiality. Feeling is impermanent, etc. Perception is impermanent, activities are impermanent, whether past or future; what then to say of the present! Seeing thus, monks, a learned noble disciple is without longing for past activities; he does not delight in future activities; he is practising for disenchantment, dispassion, and cessation of present activities. Consciousness is impermanent, whether past or future; what then to say of the present! Seeing thus, monks, a learned noble disciple is without longing for past consciousness; he does not delight in future consciousness; he is practising for disenchantment, dispassion, and cessation of present consciousness." The ninth.
10.
The Discourse on Suffering in the Three Times
10. At Sāvatthī. "Materiality, monks, is suffering, whether past or future; what then to say of the present! Seeing thus, monks, a learned noble disciple is without longing for past materiality; he does not delight in future materiality; he is practising for disenchantment, dispassion, and cessation of present materiality. Feeling is suffering... perception is suffering... activities are suffering... Consciousness is suffering, whether past or future; what then to say of the present! Seeing thus, monks, a learned noble disciple is without longing for past consciousness; he does not delight in future consciousness; he is practising for disenchantment, dispassion, and cessation of present consciousness." The tenth.
11.
The Discourse on Non-self in the Three Times
11. At Sāvatthī. "Materiality, monks, is non-self, whether past or future; what then to say of the present! Seeing thus, monks, a learned noble disciple is without longing for past materiality; he does not delight in future materiality; he is practising for disenchantment, dispassion, and cessation of present materiality. Feeling is non-self... perception is non-self... activities are non-self... Consciousness is non-self, whether past or future; what then to say of the present! Seeing thus, monks, a learned noble disciple is without longing for past consciousness; he does not delight in future consciousness; he is practising for disenchantment, dispassion, and cessation of present consciousness." The eleventh.
The Chapter on Nakulapitā is the first.
Its summary:
Concentration, Seclusion, Clinging, Agitation, two;
Past, Future, Present, by that the chapter is called.