10.
The Chapter on Flowers
1.
The Discourse on the River
93. At Sāvatthī. "Just as, monks, a mountain river, carrying things downstream, going far, with a swift current. If on both its banks kāsa reeds had grown, they would hang over it; if kusa grass had grown, they would hang over it; if pabbaja grass had grown, they would hang over it; if bīraṇa grass had grown, they would hang over it; if trees had grown, they would hang over it. If a man being carried along by its current were to grasp the kāsa reeds, they would break apart. On that account he would come to calamity and disaster. If he were to grasp the kusa grass, if he were to grasp the pabbaja grass, if he were to grasp the bīraṇa grass, if he were to grasp the trees, they would break apart. On that account he would come to calamity and disaster. Just so, 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 breaks apart. On that account he comes to calamity and disaster. Feeling... perception... activities... He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. That consciousness of his breaks apart. On that account he comes to calamity and disaster. What do you think, monks, is matter permanent or impermanent?" "Impermanent, venerable sir." "Feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." "Therefore here... etc. Seeing thus... etc. He understands: 'There is no more of this state of being.'" The first.
2.
The Discourse on Flowers
94. At Sāvatthī. "I, monks, do not dispute with the world, but the world disputes with me. One who speaks what is the Teaching, monks, does not dispute with anyone in the world. What, monks, is authorized as non-existent in the world by the wise, I too say of that 'it does not exist'. What, monks, is authorized as existent in the world by the wise, I too say of that 'it exists'."
"And what, monks, is authorized as non-existent in the world by the wise, which I say 'does not exist'? Materiality, monks, as permanent, stable, eternal, not subject to change, is authorized as non-existent in the world by the wise; I too say of that 'it does not exist'. Feeling... perception... activities... consciousness as permanent, stable, eternal, not subject to change, is authorized as non-existent in the world by the wise; I too say of that 'it does not exist'. This, monks, is authorized as non-existent in the world by the wise; I too say of that 'it does not exist'."
"And what, monks, is authorized as existent in the world by the wise, which I say 'exists'? Materiality, monks, as impermanent, suffering, subject to change, is authorized as existent in the world by the wise; I too say of that 'it exists'. Feeling is impermanent, etc. consciousness as impermanent, suffering, subject to change, is authorized as existent in the world by the wise; I too say of that 'it exists'. This, monks, is authorized as existent in the world by the wise; I too say of that 'it exists'."
"There is, monks, in the world a worldly phenomenon, the Truth-finder awakens to that, fully realises that; having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear.
"And what, monks, is the worldly phenomenon in the world, which the Truth-finder awakens to, fully realises, and having awakened to it, having fully realised it, tells, teaches, makes known, establishes, reveals, analyses, and makes clear? Materiality, monks, is a worldly phenomenon in the world; the Truth-finder awakens to that, fully realises that. Having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear.
"Whoever, monks, when the Truth-finder is thus telling, teaching, making known, establishing, revealing, analysing, and making clear, does not know, does not see - that one, monks, a fool, a worldling, blind, without eyes, not knowing, not seeing - what can I do with him! Feeling, monks, is a worldly phenomenon in the world, etc. perception, monks... Activities, monks... Consciousness, monks, is a worldly phenomenon in the world; the Truth-finder awakens to that, fully realises that. Having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear.
"Whoever, monks, when the Truth-finder is thus telling, teaching, making known, establishing, revealing, analysing, and making clear, does not know, does not see - that one, monks, a fool, a worldling, blind, without eyes, not knowing, not seeing - what can I do with him!
"Just as, monks, a water lily or a lotus or a white lotus, born in the water, grown in the water, having risen above the water, stands untainted by the water; just so, monks, the Truth-finder, born in the world, grown in the world, having overcome the world, dwells untainted 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 might carry along a great lump of foam. A man with eyes might see it, ponder it, thoroughly investigate it. To him seeing it, pondering it, thoroughly investigating it, it would appear void, it would appear hollow, it would appear coreless. For what substance could there be, monks, in a lump of foam? Just so, monks, whatever materiality, past, future, or present, etc. whether far or near, that a monk sees, ponders, thoroughly investigates. To him seeing it, pondering it, thoroughly investigating it, it appears void, it appears hollow, it appears coreless. For what substance could there be, monks, in materiality?
"Just as, monks, in the autumn season, when the sky rains with large drops, a water bubble arises and ceases in the water. A man with eyes might see it, ponder it, thoroughly investigate it. To him seeing it, pondering it, thoroughly investigating it, it would appear void, it would appear hollow, it would appear coreless. For what substance could there be, monks, in a water bubble? Just so, monks, whatever feeling, past, future, or present, etc. whether far or near, that a monk sees, ponders, thoroughly investigates. To him seeing it, pondering it, thoroughly investigating it, it appears void, it appears hollow, it appears coreless. For what substance could there be, monks, in feeling?
"Just as, monks, in the last month of summer, at midday time, a mirage shimmers. A man with eyes might see it, ponder it, thoroughly investigate it. To him seeing it, pondering it, thoroughly investigating it, it would appear void, it would appear hollow, etc. For what substance could there be, monks, in a mirage? Just so, monks, whatever perception, etc.
"Just as, monks, a man desiring the substance, seeking the substance, wandering about in search of the substance, having taken a sharp axe, might enter a forest. There he might see a great plantain trunk, upright, young, without a fruit-bud core. He might cut it at the root; having cut it at the root he might cut it at the top, having cut it at the top he might unroll the leaf-sheaths. Unrolling the leaf-sheaths, he would not find even the soft wood, whence the substance! A man with eyes might see it, ponder it, thoroughly investigate it. To him seeing it, pondering it, thoroughly investigating it, it would appear void, it would appear hollow, it would appear coreless. For what substance could there be, monks, in a plantain trunk? Just so, monks, whatever activities, past, future, or present, etc. whether far or near, that a monk sees, ponders, thoroughly investigates. To him seeing it, pondering it, thoroughly investigating it, it appears void, it appears hollow, it appears coreless. For what substance could there be, monks, in activities?
"Just as, monks, a juggler or a juggler's apprentice might display a magical illusion at a crossroads. A man with eyes might see it, ponder it, thoroughly investigate it. To him seeing it, pondering it, thoroughly investigating it, it would appear void, it would appear hollow, it would appear coreless. For what substance could there be, monks, in a magical illusion? Just so, monks, whatever consciousness, past, future, or present, etc. whether far or near, that a monk sees, reflects upon, thoroughly investigates. To him seeing it, pondering it, thoroughly investigating it, it appears void, it appears hollow, it appears coreless. For what substance could there be, monks, in consciousness?
"Seeing thus, monks, a learned noble disciple becomes disenchanted with materiality, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated. When liberated, there is the knowledge: 'Liberated.' etc. He understands: 'There is no more of this state of being.'"
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
Perception is like a mirage, activities are like a plantain trunk;
And consciousness is like a magical illusion, taught by the Kinsman of the Sun.
It is void, it is hollow, for whoever sees it wisely.
With the abandoning of three things, see matter discarded.
Then it lies cast aside, food for others, without consciousness.
It is declared a murderer, no substance is found herein.
By day or by night, fully aware and mindful.
One should live as if one's head were on fire, aspiring to the imperishable state." The third.
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 indeed, venerable sir, any materiality, which materiality is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there indeed, venerable sir, any feeling, which feeling is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there indeed, venerable sir, any perception, which perception... etc. Is there indeed, venerable sir, any activities, which activities are permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there indeed, venerable sir, any consciousness, which consciousness is permanent, stable, eternal, not subject to change, and will remain the same for eternity?" "There is not, monk, any materiality, which materiality is permanent, stable, eternal, not subject to change, and will remain the same for eternity. There is not, monk, any feeling... any perception... any activities... any consciousness, which consciousness 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 - "Even this much acquisition of individual existence, monk, is not permanent, stable, eternal, not subject to change, and will remain the same for eternity. If, monk, even this much acquisition of individual existence were permanent, stable, eternal, not subject to change, this abiding by the holy life would not be evident for the complete destruction of suffering. But because, monk, even this much acquisition of individual existence is not permanent, stable, eternal, not subject to change, therefore abiding by the holy life is evident for the complete destruction of suffering.
"Once in the past, monk, I was a king of the warrior caste, anointed on the head. For me, monk, being that king of the warrior caste, anointed on the head, there were eighty-four thousand cities, with Kusāvatī the royal city as chief. For me, monk, being that king of the warrior caste, anointed on the head, there were eighty-four thousand mansions, with the Teaching mansion as chief. For me, monk, being that king of the warrior caste, anointed on the head, there were eighty-four thousand pinnacled houses, with the Great Cul-de-sac pinnacled house as chief. For me, monk, being that king of the warrior caste, anointed on the head, there were eighty-four thousand divans, made of ivory, made of hardwood, made of gold, spread with long-fleeced woollen covers, spread with white woollen covers, spread with woollen coverlets embroidered with flowers, with excellent spreads of kadali deer hide, with canopies above, with red pillows at both ends. For me, monk, being that king of the warrior caste, anointed on the head, there were eighty-four thousand elephants, with golden ornaments, golden banners, covered with golden netting, with the elephant king Uposatha as chief. For me, monk, being that king of the warrior caste, anointed on the head, there were eighty-four thousand horses, with golden ornaments, golden banners, covered with golden netting, with the horse king Valāhaka as chief. For me, monk, being that king of the warrior caste, anointed on the head, there were eighty-four thousand chariots, with golden ornaments, golden banners, covered with golden netting, with the Vejayanta chariot as chief. For me, monk, being that king of the warrior caste, anointed on the head, there were eighty-four thousand jewels, with the jewel treasure as chief. For me, monk... etc. there were eighty-four thousand women, with Queen Subhaddā as chief. For me, monk... etc. there were eighty-four thousand warriors of the warrior caste, following me, with the chief of the army treasure as chief. For me, monk... etc. there were eighty-four thousand cows, with fine cloth tethers, with bronze milk pails. For me, monk... etc. there were eighty-four thousand tens of millions of garments, of fine linen, of fine silk, of fine wool, of fine cotton. For me, monk... etc. there were eighty-four thousand pots of boiled rice; food was brought morning and evening.
"Now, monk, of those eighty-four thousand cities, there is only one city in which I dwell at that time - Kusāvatī the royal city. Now, monk, of those eighty-four thousand mansions, there is only one mansion in which I dwell at that time - the Teaching mansion. Now, monk, of those eighty-four thousand pinnacle chambers, there is only one pinnacle chamber in which I dwell at that time - the Great Array pinnacle chamber. Now, monk, of those eighty-four thousand divans, there is only one divan which I use at that time - one made of ivory or made of sandalwood or made of gold or made of silver. Now, monk, of those eighty-four thousand elephants, there is only one elephant which I mount at that time - the king of elephants Uposatha. Now, monk, of those eighty-four thousand horses, there is only one horse which I mount at that time - the king of horses Valāhaka. Now, monk, of those eighty-four thousand chariots, there is only one chariot which I mount at that time - the Vejayanta chariot. Now, monk, of those eighty-four thousand women, there is only one woman who attends upon me at that time - either a woman of the warrior caste or a woman of mixed caste. Now, monk, of those eighty-four thousand times ten million garments, there is only one suit of garments which I wear at that time - whether fine linen or fine silk or fine wool or fine cotton. Now, monk, of those eighty-four thousand pots of boiled rice, there is only one pot of boiled rice from which I eat at most a measure of rice and the curry suitable for it. Thus, monk, all those activities are past, ceased, changed. Thus impermanent indeed, monk, are activities. Thus unstable indeed, monk, are activities. Thus without comfort indeed, monk, are activities. This is enough, monk, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated." The fourth.
5.
The Discourse on the Fingernail Tip
97. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "Is there indeed, venerable sir, any materiality, which materiality is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there indeed, venerable sir, any feeling, which feeling is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there indeed, venerable sir, any perception... etc. any activities, which activities are permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there indeed, venerable sir, any consciousness, which consciousness is permanent, stable, eternal, not subject to change, and will remain the same for eternity?" "There is not, monk, any materiality, which materiality is permanent, stable, eternal, not subject to change, and will remain the same for eternity. There is not, monk, any feeling... any perception... any activities... etc. any consciousness, which consciousness is permanent, stable, eternal, not subject to change, and will remain the same for eternity."
Then the Blessed One, having placed a small amount of soil on his fingernail, said this to that monk - "Even this much materiality, monk, is not permanent, stable, eternal, not subject to change, and will remain the same for eternity. If, monk, even this much materiality were permanent, stable, eternal, not subject to change, this abiding by the holy life would not be evident for the complete destruction of suffering. But because, monk, even this much materiality is not permanent, stable, eternal, not subject to change, therefore abiding by the holy life is evident for the complete destruction of suffering."
"Even this much feeling, monk, is not permanent, stable, eternal, not subject to change, and will remain the same for eternity. If, monk, even this much feeling were permanent, stable, eternal, not subject to change, this abiding by the holy life would not be evident for the complete destruction of suffering. But because, monk, even this much feeling is not permanent, stable, eternal, not subject to change, therefore abiding by the holy life is evident for the complete destruction of suffering.
"Even this much perception, monk, is not... etc. even this much activities, monk, are not permanent, stable, eternal, not subject to change, and will remain the same for eternity. If, monk, even this much activities were permanent, stable, eternal, not subject to change, this abiding by the holy life would not be evident for the complete destruction of suffering. But because, monk, even this much activities are not permanent, stable, eternal, not subject to change, therefore abiding by the holy life is evident for the complete destruction of suffering.
"Even this much consciousness, monk, is not permanent, stable, eternal, not subject to change, and will remain the same for eternity. If, monk, even this much consciousness were permanent, stable, eternal, not subject to change, this abiding by the holy life would not be evident for the complete destruction of suffering. But because, monk, even this much consciousness is not permanent, stable, eternal, not subject to change, therefore abiding by the holy life is evident for the complete destruction of suffering.
"What do you think, monk, is materiality permanent or impermanent?" "Impermanent, venerable sir." "Feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. "Therefore here... etc. Seeing thus... etc. He understands: 'There is no more of this state of being.'" The fifth.
6.
The Discourse on Suddhika
98. At Sāvatthī. Seated to one side, that monk said this to the Blessed One - "Is there indeed, venerable sir, any materiality, which materiality is permanent, stable, eternal, not subject to change, and will remain the same for eternity? Is there indeed, venerable sir, any feeling... etc. any perception... any activities... any consciousness, which consciousness is permanent, stable, eternal, not subject to change, and will remain the same for eternity?" "There is not, monk, any materiality, which materiality is permanent, stable, eternal, not subject to change, and will remain the same for eternity. There is not, monk, any feeling... any perception... any activities... any consciousness, which consciousness is permanent, stable, eternal, not subject to change, and will remain the same for eternity." The sixth.
7.
The Discourse on the Leash
99. At Sāvatthī. "This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. There comes a time, monks, when the great ocean dries up, evaporates, and ceases to exist; but even then I do not say there is an ending of suffering for beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. There comes a time, monks, when Sineru, the king of mountains, burns up, perishes, and ceases to exist; but even then I do not say there is an ending of suffering for beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. There comes a time, monks, when the great earth burns up, perishes, and ceases to exist; but even then I do not say there is an ending of suffering for beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths."
"Just as, monks, a dog bound by a leash, tied to a firm stake or post, runs around and revolves around that very stake or post; just so, monks, an ignorant worldling, who does not see the noble ones, etc. who is undisciplined in the teaching of good persons, regards matter as self, etc. he regards feeling as self... he regards perception as self... He regards activities as self... He regards consciousness as self, or self as possessing consciousness; or consciousness as in self, or self as in consciousness. He runs around and revolves around just matter, just feeling... etc. just to perception... just activities... he runs around and revolves around just consciousness. He, running around and revolving around matter, feeling... etc. perception... activities... running around and revolving around consciousness, is not released from matter, is not released from feeling, is not released from perception, is not released from activities, is not released from consciousness, is not released from birth, from ageing and death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. 'He is not released from suffering', I say."
"But, monks, a learned noble disciple, who sees the noble ones, etc. who is well disciplined in the teaching of good persons, does not regard matter as self, etc. not feeling... not perception... not activities... He does not regard consciousness as self, nor self as possessing consciousness; nor consciousness as in self, nor self as in consciousness. He does not run around and does not revolve around matter, feeling... perception... activities... he does not run around and does not revolve around consciousness. He, not running around and not revolving around matter, feeling... perception... activities... not running around and not revolving around consciousness; is released from matter, is released from feeling, is released from perception, is released from activities, is released from consciousness, is released from birth, from ageing and death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. 'He is released from suffering', I say." The seventh.
8.
The Second Discourse on the Leash
100. At Sāvatthī. "This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Just as, monks, a dog bound by a leash, tied to a firm stake or post. If he goes, he approaches that very stake or post; if he stands, he stands close to that very stake or post; if he sits down, he sits close to that very stake or post; if he lies down, he lies down close to that very stake or post. Just so, monks, an ignorant worldling regards matter thus: 'This is mine, this I am, this is my self.' Feeling... perception... activities... he regards consciousness thus: 'This is mine, this I am, this is my self.' If he goes, he approaches these five aggregates of clinging; if he stands, he stands close to these five aggregates of clinging; if he sits down, he sits close to these five aggregates of clinging; if he lies down, he lies down close to these five aggregates of clinging. Therefore, monks, one's own mind should be constantly reviewed: 'For a long time this mind has been defiled by lust, hate, and delusion.' Through the defilement of the mind, monks, beings become defiled; through the cleansing of the mind, beings become purified.
"Have you seen, monks, a picture called 'travelling'?" "Yes, venerable sir." "That picture called 'travelling', monks, was designed by the mind itself. By that travelling picture, monks, the mind itself is even more varied. Therefore, monks, one's own mind should be constantly reviewed: 'For a long time this mind has been defiled by lust, hate, and delusion.' Through the defilement of the mind, monks, beings become defiled; through the cleansing of the mind, beings become purified.
"I do not, monks, perceive any other single order of beings with such a mind. That is to say, monks, animals; those animals too, monks, are diversified by mind alone, and by those animals too, monks, the mind itself is more diversified. Therefore, monks, one's own mind should be constantly reviewed: 'For a long time this mind has been defiled by lust, hate, and delusion.' Through the defilement of the mind, monks, beings become defiled; through the cleansing of the mind, beings become purified.
"Just as, monks, a washerman or a painter, with dye or lac or turmeric or indigo or crimson, on a well-polished board or wall or cloth, might create a woman's form or a man's form complete with all major and minor limbs; just so, monks, an ignorant worldling, producing, produces just matter, just feeling... etc. just to perception... just activities... producing, produces just consciousness. What do you think, monks, is matter permanent or impermanent?" "Impermanent, venerable sir." "Feeling... perception... activities... consciousness... etc. "Therefore, monks, seeing thus... etc. He understands: 'There is no more of this state of being.'" The eighth.
9.
The Discourse on the Adze Handle
101. At Sāvatthī. "I say, monks, the elimination of mental corruptions is for one who knows, for one who sees, not for one who does not know, not for one who does not see. And what, monks, knowing what, seeing what, is there elimination of mental corruptions? 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness' - thus, monks, for one knowing thus, for one seeing thus, there is elimination of mental corruptions."
"For a monk dwelling not devoted to the pursuit of meditation, monks, even though such a wish might arise - 'Oh, may my mind become liberated from the mental corruptions by non-clinging!' - yet his mind does not become liberated from the mental corruptions by non-clinging. What is the reason for this? 'Because of undevelopment' should be said. Undevelopment of what? Because of undevelopment of the four establishments of mindfulness, because of undevelopment of the four right strivings, because of undevelopment of the four bases for spiritual power, because of undevelopment of the five faculties, because of undevelopment of the five powers, because of undevelopment of the seven factors of enlightenment, because of undevelopment of the noble eightfold path.
"Just as, monks, a hen's eggs, eight or ten or twelve. If they were not properly sat upon by the hen, not properly warmed, not properly incubated. Even though such a wish might arise in that hen - 'Oh, may my chicks, having broken through the egg shell with the tips of their claws or with their beaks, hatch out safely!' - yet those chicks are incapable of breaking through the egg shell with the tips of their claws or with their beaks and hatching out safely. What is the reason for this? Because, monks, the hen's eggs, eight or ten or twelve; they were not properly sat upon by the hen, not properly warmed, not properly incubated. Just so, monks, for a monk dwelling not devoted to the pursuit of meditation, even though such a wish might arise - 'Oh, may my mind become liberated from the mental corruptions by non-clinging!' - yet his mind does not become liberated from the mental corruptions by non-clinging. What is the reason for this? 'Because of undevelopment' should be said. Undevelopment of what? Because of undevelopment of the four establishments of mindfulness, etc. of the eightfold path.
"For a monk dwelling engaged in the pursuit of meditation, monks, even though such a wish might not arise - 'Oh, may my mind become liberated from the mental corruptions by non-clinging!' - yet his mind becomes liberated from the mental corruptions by non-clinging. What is the reason for this? 'Because of having developed' should be said. Because of having developed what? Because of having developed the four establishments of mindfulness, because of having developed the four right strivings, because of having developed the four bases for spiritual power, because of having developed the five faculties, because of having developed the five powers, because of having developed the seven factors of enlightenment, because of having developed the noble eightfold path.
"Just as, monks, a hen's eggs, eight or ten or twelve. If they were properly sat upon by the hen, properly warmed, properly incubated. Even though such a wish might not arise in that hen - 'Oh, may my chicks, having broken through the egg shell with the tips of their claws or with their beaks, hatch out safely!' - yet those chicks are capable of breaking through the egg shell with the tips of their claws or with their beaks and hatching out safely. What is the reason for this? Because, monks, the hen's eggs, eight or ten or twelve; if they were properly sat upon by the hen, properly warmed, properly incubated. Just so, monks, for a monk dwelling engaged in the pursuit of meditation, even though such a wish might not arise - 'Oh, may my mind become liberated from the mental corruptions by non-clinging!' - yet his mind becomes liberated from the mental corruptions by non-clinging. What is the reason for this? 'Because of having developed' should be said. Because of having developed what? Because of having developed the four establishments of mindfulness, etc. because of having developed the noble eightfold path.
"Just as, monks, on the handle of an adze of a carpenter or a carpenter's apprentice, the finger marks are seen, the thumb mark is seen. But he does not have such knowledge - 'This much of my adze handle has been worn away today, this much yesterday, this much before.' But when it is worn away, he has the knowledge that it is worn away. Just so, monks, for a monk dwelling engaged in the pursuit of meditation, even though he does not have such knowledge - 'This much of my mental corruptions has been eliminated today, this much yesterday, this much before' - yet when they are eliminated, he has the knowledge that they are eliminated. Just as, monks, an ocean-going ship bound with cane bindings, having spent the rainy months in the water, when hauled onto dry land in winter, its cane bindings are affected by wind and sun. When rained upon by a rain cloud, they easily become loose and rotten; just so, monks, for a monk dwelling engaged in the pursuit of meditation, the mental fetters easily become loose and rotten." The ninth.
10.
The Discourse on the Perception of Impermanence
102. At Sāvatthī. "The perception of impermanence, monks, when developed and cultivated, consumes all sensual lust, consumes all lust for material form, consumes all lust for existence, consumes all ignorance, uproots all the conceit 'I am'."
"Just as, monks, in the autumn season, a farmer ploughing with a great plough ploughs while splitting apart all the root networks; just so, monks, the perception of impermanence, when developed and cultivated, consumes all sensual lust, consumes all lust for material form, consumes all lust for existence, consumes all ignorance, uproots all the conceit 'I am'.
"Just as, monks, a reaper of reeds, having reaped the reeds, grasping them at the top, shakes them down, shakes them out, and beats them; just so, monks, the perception of impermanence, when developed and cultivated, consumes all sensual lust, etc. uproots all the conceit 'I am'.
"Just as, monks, when a bunch of mangoes is cut from its stalk, all the mangoes connected to the stalk follow along with it; just so, monks, the perception of impermanence, when developed, etc. uproots all the conceit 'I am'.
"Just as, monks, whatever rafters there are of a pinnacle building, all of them go to the pinnacle, slope towards the pinnacle, converge at the pinnacle, the pinnacle is declared the foremost among them; just so, monks, the perception of impermanence, when developed, etc. uproots all the conceit 'I am'.
"Just as, monks, whatever root odours there are, black orris is declared the foremost among them; just so, monks, the perception of impermanence, etc. uproots all the conceit 'I am'.
"Just as, monks, whatever heartwood odours there are, red sandalwood is declared the foremost among them; just so, monks, the perception of impermanence, etc. uproots all the conceit 'I am'.
"Just as, monks, whatever flower odours there are, jasmine is declared the foremost among them; just so, monks, the perception of impermanence, etc. uproots all the conceit 'I am'.
"Just as, monks, whatever petty kings there are, all of them become followers of a wheel-turning monarch, the wheel-turning monarch is declared the foremost among them; just so, monks, the perception of impermanence, etc. uproots all the conceit 'I am'.
"Just as, monks, whatever radiance there is of the stars, all of it is not worth a sixteenth fraction of the radiance of the moon, the radiance of the moon is declared the foremost among them; just so, monks, the perception of impermanence, etc. uproots all the conceit 'I am'.
"Just as, monks, in the autumn season, when the sky is clear and free from clouds, the sun ascending into the sky, having dispelled all the darkness in space, shines and burns and is brilliant; just so, monks, the perception of impermanence, when developed and cultivated, consumes all sensual lust, consumes all lust for material form, consumes all lust for existence, consumes all ignorance, uproots all the conceit 'I am'.
"And how, monks, is the perception of impermanence developed, how is it cultivated, so that it consumes all sensual lust, etc. abolishes all the conceit 'I am'? 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness' - thus developed, monks, the perception of impermanence, thus cultivated, consumes all sensual lust, consumes all lust for material form, consumes all lust for existence, consumes all ignorance, abolishes all the conceit 'I am'." The tenth.
The Chapter on Flowers is the tenth.
Its summary:
Plain and two Leashes, Adze-handle and Impermanence.
The Middle Fifty is complete.
The chapter summary of that Middle Fifty:
With the Flower Chapter, the Fifty, the second, by that it is called.